Hamsa Yoga: the Elixir of Self-Realization (Soha® S³dhan³)

Hamsa Yoga: The Elixir of Self-Realization (Soha® S³dhan³)

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• The Philosophical Basis of Soaha® S³dhan³ 5

• Soaha® S³dhan³ – First Step Towards Self- Realization 28

• Soaha® S³dhan³ – High Realms of Pr³ñaYoga 36

• Emotional Elevation by Soaha® Japa 42

• The Soaha® S³dhan³ of Saint Kabira 45

• The Bindu Yoga 50

• Glossary of words from Shastrik Literature 57

PREFACE

The ha®sa yoga or soaha® s³dhan³ is crowned in the Indian scriptures as the paramount spiritual endeavor that enables natural con- junction of the individual consciousness and the Brah®. Despite being superior in terms of its culminated effects, this s³dhan³ is easiest and free from the ascetic disciplines and difficult practices of yoga that are associated with other higher level spiritual s³dhan³s. The treatise of Ïabda Brah® – N³da Brah® (volume 19 of “Pt. Shriram Sharma Acharya Vangmaya” Series) devotes one full chapter to this important topic. The present book is compiled from the English trans- lation of this invaluable text.

Meditation on the sounds of “soa ” and “ha®” – produced continuously by the harmonized inhalation and exhalation in each breathing cycle during a pr³ñ³y³ma – is practised in the initial phase of the ha®sa yoga. The hak³ra (sound of “ha”) is regarded as a manifestation of God Shiva in the cosmic energy currents of pr³ña and sak³ra (the sound of “sa”) represents the existence of the eternal power of thy super consciousness in the spiritual impulse of pr³ña. The s¿rya swara (through the solar nerve) is awakened by hak³ra and the candra swara (through the lunar nerve) by sak³ra. These swaras are harmonized in the higher level pr³n³yma of the ha®sa yoga. The contemplation phase of this s³dhan³ involves total sacrifice of the ego and dissolution of the identity of the “Self” in the supreme consciousness – expression of the Brah®.

The soaha® s³dhan³ enables realization of the N³da Yoga through Pr³ña Yoga. The science and philosophy of this s³dhan³ is also discussed here in the special context of the ajap³ japa of the G³yatrº Mantra and the KuñÃalinº S³dhan³. The author has been thorough, yet lucid in discussing this esoteric field of the science of spirituality and yoga. He also provides trenchant guidance for practising this pr³ña-yoga in day-to-day life. The fundamental importance of the subject and the detailed and authentic knowledge presented in a perspicuous style make this book a precious asset in the scholarly disciplines and a milestone for all aspirants of the realization and illumination of the individual Self.

– Dr. Pranav Pandya, MD

The Philosophical Basis of Soaha® S³dhan³

Every student of science knows that oxygen is essential for the main- tenance of life on this earth. Infact its presence is more crucial for the survival of the human body as compared to the availability of water and food. Oxygen regulates the redness (healthy content of haemoglobin) in the blood. It is the fuel of this gas, which keeps the engine of the body warm enough and energizes all components of the body-machine. Its regular and substantial supply is vital for the main- tenance and activation of physical strength.

The word pr³ña refers to the sublime form of vital energy, which at the gross level is manifested in the power regulating the physico- chemical functions of the body. The extent of one’s pr³ña is reflected in his zeal, alertness, enthusiasm and talents. The physical exercises of jogging, brisk walking, deep breathing etc are performed to increase the intake of oxygen. The yoga-exercises of pr³ñ³y³ma are performed to gain more pr³ña – the source and power of the vital force and consciousness.

A variety of pr³ñ³y³mas are described in the scriptures on yoga. Of which the s¿ryavedhana and anuloma-viloma are regarded as integral parts of the pr³ña yoga of the s³dhan³s of Brahma Varchas. The physical exercises energize the components of the gross body and pr³ñ³y³mas help increase the internal power and the eminence of personality. Pr³ñ³y³ma is essentially an exercise to upkeep the health of the subtle body.

The gross component (oxygen in this case) of pr³ñ³ is supplied to the body by physical exercises and the subtle component is extracted (from the omnipresent ocean of consciousness) for the subtle body by the pr³ñ³y³mas. Like the gross and subtle bodies, the causal body of an individual also needs some vital energy or pr³ñ³ – this is the culmination of the force of spiritually refined pr³ña, the sublime current of cosmic, divine energy, called the mah³pr³ña. The mah³pr³ña required by the causal body of the soul, emanates from the Brah® (Cosmic Pr³ña). This eternal pr³ña is received by the practice of Ha®sa Yoga. The s³dhan³ (spiritual exercise) of this yoga is also called the Soaha® S³dhan³, which, with reference to the science of G³yatrº Up³san³ is defined as the ajap³ japa of G³yatrº.

In this s³dhan³ of ha®sa yoga, the devotee has to link his mind with the cosmic level of consciousness – the Supreme Consciousness. He has to awaken the inner feelings in order to realize his existence as a soul – above the level of the body and the mind. The vital energy, the pr³ña and the divine ‘magnetism’ (power of attraction) of the inner self, all are applied with focused concentration, zeal and immense ïraddh³ towards the conditioning of the body, mind and the innermost emotional center to reach this state. Once this state is attained, even the usual action of breathing becomes so powerful that it can attract the mah³pr³ña from the cosmic domains and send it to the deeper layers of the inner self. Along with the inhalation of oxygen by the physical body and pr³ña by the mind, a subtle absorption of the divine energy by the causal body also takes place during this process. The spiritual endeavor of this unique kind of pr³ñ³y³ma is – the soaha® s³dhan³.

The phase of breathing-in during a pr³ñ³y³ma is called a p¿raka and that of breathing out is called a recaka; the intermediate phases of holding the breath in and out are called the anta¡ kumbhaka and b³hya kumbhaka respectively. In ha®sa yoga, one concentrates on the sound of ‘soa...’ during the p¿raka. This sound should not be heard only as that of the flow of air, rather, it should be acquired as a manifestation of the Ïabda – the supreme cosmic sound. This subtle sound could be ‘perceived’ with the help of strong willpower, deep mental concentration and the pious emotions of ïraddh³. The sound should be felt like that of the va®ïº (flute) of Lord Krishna. This sound then appears to convey the divine messages and blessings. This flow of Ïabda enters the body along with the breath and educes the inner domain of the self with the sublime current of its eternal energy.

During the anta¡ kumbhaka of the soaha® pr³ñ³y³ma the s³dhaka should feel that the entire existence of his own self has been devoted to the power of ‘Soa’ – that Parabrah\®. At the time of recaka, he has to concentrate on the sound of ‘Ha® and feel through the heart that with this out-flow (of air) his own aha® (the ego) is being expelled forever. Then he should hold the breath out (during the b³hya kumbhaka) for few seconds and ensure himself that – “now there is no place for ego and related illusions; whatever is now inside, is only a reflection of the Brah®”. This state of the living

being (jºva) is equivalent to that of – realizing the ved³nt principle of ‘Ïivoah®- Sacchid³nandoaha®’....., etc.

By performing the ajap³ japa of soaha® as in the aforesaid pr³ñ³y³ma, the individual self constantly recalls its own divine origin and this way remains in touch with thee. This s³dhan³ of soaha® therefore offers the boon of realization of the Brah®. The spiritual benefits of this s³dhan³ are enormous – it indeed effectuates the linkage of the soul with the Parabrah®. Because of its capability of pulling the individual self from the state of incompleteness and ignorance to the ultimate state of uniting with the Brah®, the soaha® s³dhan³ has been recommended as the principal yoga s³dhan³ of Brahm Varchas – the s³dhan³ aimed at the absolute evolution.

The higher level spiritual s³dhan³s do have the potential to exalt the s³dhaka’s life up to the divine realms at a fast pace as compared to the ordinary up³san³s practised in daily life. However, the practice of these s³dhanas is not totally risk-less. Some of these are so sensitive, as for instance, the experiments on nuclear fusion. A scientist knows that the latter if performed accurately would provide enormous energy but little mistake or perturbation might lead to di- sastrous consequences. Madam Curie had died in an accident during such a scientific experiment of high complexity.

In view of the precautions and disciplines associated with the high level s³dhan³s, the ancient experts of the Indian science of spirituality had devised the ³rañyaka tradition. In this system the aspirants of specific advanced spiritual experiments used to learn and perform associated s³dhan³s in the ³rañyakas under adept supervision and guidance of the eminent experts. Although the ³rañyaka system is not existing in the modern times, its relevance and importance in spiritual training remains unaltered.

Today there are practically no ³rañyaks existing on the earth. Find- ing an authentic spiritual guide (gur¿) is also an almost impossible task in the present circumstances. Even if such a gur¿ is available for teaching a specific s³dhan³ of high spiritual level, the disciples would not have the devotion, zeal, motivation and above all, the time

necessary for staying away from home and practising the prescribed s³dhan³ under ascetic disciplines. In the present circumstances, the simple and risk-less s³dhan³s appear to be the best solutions. These s³dhan³s, because of their direct linkage with the s³dhak’s intrinsic sentiments, do offer great spiritual benefits – equivalent to those of the higher level, difficult spiritual endeavors. Some such s³dhan³s – as described below, are so simple that with initial training of first few weeks, any aspirant could easily practise them in his house along with fulfilling all his social responsibilities.

Three types of pr³ñ³y³mas are described in the scriptures for the panca koïºya s³dhan³ of G³yatrº. Whether it is the S³dhan³ of KuñÃalinº, G³yatrº or the awakening of the panca koïa, the basic practices in each deal with the s³dhan³s of refinement and elevation of the pr³ña. The S³vitrº S³dhan³ is also similar. The knowledge of these s³dhan³s of mah³pr³ña is defined in the Upnishads under the name of panc³gni vidy³. Practising of pr³ñ³y³mas is an essential component of these s³dhan³s. Mostly, the following five steps are involved in these preeminent spiritual experiments. Each of these could be practised at home by anybody who has received inten- sive guidance and demonstrative training.

These fundamental steps are – (i) the ajap³ japa of G³yatrº that is, the soaha® s³dhan³; (ii) khecarº mudr³; (iii) ïakti c³lini mudr³;

1 (iv)tr³taka and (v) n³da yoga. Of these, the soaha® s³dhan³1 is supposed to be most facile. It can be performed all the twenty-four hours of the day and is equivalent to the paramount spiritual s³dhan³s in terms of its super natural attainments.

In general, a pr³ñ³yama is based on two crucial features – (i) controlled breathing to harmonize the system in a measured way and churning of the pr³ña so inhaled and (ii) attracting the mah³ pr³ña by a sa®kalpa – determination with strong will power and intrinsic urge. The attraction of the (maha) pr³ña and its circulation inside the body together make one complete cycle of pr³ña yoga. Only one of the above activities would not serve the real purpose. Be- cause, deep breathing alone would remain just a good exercise of the lungs, which can also be performed by many other exercises of the

body recommended by the physiologists such as – jogging, up and down stretching, s¿rya namask³ra etc. On the other hand, only the determined attempts to attract the (mah³)pr³ña would be like a meditation. This alone will not be so effective unless coupled with the controlled breathing and churning of the (mah³)pr³ña in the body and the inner self.

There are about sixty-four types of methods for controlled breathing as described in the Indian ï³stras on yoga s³dhan³s. Several other types of breathing exercises are also popular outside India. The specific breathing activities associated with the yoga s³dhan³s of pr³ñ³y³mas do offer the positive effects of physical health along with rousing mental alertness and inner strength.

The sa®kalpa part of the pr³ñ³y³ma largely depends upon the s³dhaka’s willpower and mental concentration. A variety of mantras and pictorial patterns or images for meditation are prescribed for this purpose. The japa (repeated enunciation) of these mantras and focussed imagination of the specific objects helps develop the mental engrossment necessary for the initial training of meditation. The s³dhaka should feel as though he is immersed in the ocean of divine pr³ña and attempt to consistently suck this subtle energy through each breath.

The ‘magnetic’ power of viïw³sa and ïraddh³ and the potential of determination are not mere imaginations. Indeed they are conscious streams of immense power. The unlimited power of emotions and strong will has also been well recognized and experienced in the present era of scientific developments. The philosophers, psy- chologists and the experts of the science of spirituality know that the limitless world of the mind and the sentimental core – the mana (mind), buddhi (intellect), citta (subconscious mind) and aha®k³ra (sense of self existence), works on the basis of this sublime power of the cetan (consciousness). The vital energy and hence all the functions of the (gross) body also materialize with the help of this power only. It is the basic source of liveliness, charm and glory of one’s personality.

The inner desires and experiences linked with the power of sa®kalpa induce the corresponding thought waves (in the mind) and impulses (in the brain) and give rise to the associated actions of the body and the ‘visible’ self. Thus, a collective effort of the body and the mind along with the eternal power of faith and determination becomes the cause of any good or bad deed and its consequences; the results of which might be cheering or tragic, beneficial or insidious...., depend- ing upon the quality of the mental and emotional inspirations behind it. In essence, what all is being conducted by an individual is directly or indirectly a consequence of his sa®kalpa – intrinsic motivation and mental resolution.

The strength and level of the sa®kalpa is the principal regulator of the decline or elevation of one’s life. Every human being is free to shape his own life by using this power. Collective resolution of the people with strong willpower can trigger revolutions...., change the destiny of the entire nation....; and, if motivated by divinely pious inspirations of the soul, can effectuate creation of an ideal environ- ment for the welfare of all living beings. It is said that the Nature, the existence, limitless expansion and activities of the universe emanate from the absolute determination of the eternal creator – God Brahm³. Divine incarnations and the cosmic changes, which are necessary for balancing the universal cycle, also take place as per thy will.

Ïraddh³ and viïw³sa, affirmed to be crucial for the yoga s³dhan³s of spiritual transmutation are derived from the emotionally charged determination of the inner self. In fact, the rituals and the physical and mental activities associated with a s³dhan³ process contribute hardly one fourth of the share in the success of the latter. The major part – the remaining three-fourth or more, depends upon the heartiest desire, sincere and strong willpower of the devotee. If the s³dhaka’s determination or faith were weak or shaky, he would never achieve success in a spiritual s³dhan³. (In fact the same is true about the success of any plan or activity in the materialist domains too).

It is the earnest spirit coupled with faith and ïraddh³ that gives him the adequate strength and support to follow the necessary disciplines and

perform the s³dhan³ successfully. In a pr³ñ³y³ma s³dhan³ too, it is indeed the conscious power of the s³dhaka’s sa®kalpa that draws the subtle energy of pr³ña along with the air (oxygen) through breathing.

Many types of pr³ñ³y³mas are suitable for the overall development of the individual self. Here, we shall discuss only two, which appear to be the best in terms of their simplicity and universality. Of these pr³ñ³y³mas the easiest is the one which is incorporated among the ÌaÚkarmas (six rituals) performed at the beginning of the daily up³san³s. It is essential for controlling the activity of breathing and harmonizing it with the help of mental concentration. It is so simple to perform this pr³ñ³y³ma, that even school going children could perform it without much difficulty.

The procedure of performing the above pr³ñ³y³ma is as follows: The s³dhaka should sit in a posture of sukh³sana keeping his spinal cord erect and maintain a calm mood; he should take a deep breath at a slow and steady pace (the normal duration of this p¿raka is about four seconds). The inhaled air should be retained (anta¡ kumbhaka) in the lungs for few seconds (about sixteen seconds, if possible without any difficulty). Then the air should be breathed out (recaka) at a slow and steady pace. After this, the breathing should be stopped (b³hya kumbhaka) for few seconds. This completes one cycle. Several such cycles (about four to five in the beginning) are com- pleted in one sitting in the daily practice. The total duration of this practice (of pr³ñ³y³ma) may range between five minutes (for the beginners) to thirty minutes (for the trained s³dhakas).

By sincere practice and mental engrossment, the breathing is so controlled that the duration of the anta¡ and b³hya kumbhaka and those of the p¿raka and recaka be equal and the speed of inhalation would be the same as that of exhalation in each cycle. During each cycle of this pr³ñ³y³ma the s³dhaka should attempt (with his natural determination) to feel that in the p¿raka phase an illuminating current of pr³ña enters along with the breath which expands and gets absorbed in the body during the anta¡ kumbhaka. He should also feel that – because of his strong willpower and the stored pr³ñas, the ‘filth’ of the kusa®sk³ras (evil tendencies and weaknesses) is being repudi-

ated during a recaka and is firmly prevented from re-entering the body because of the control of the b³hya kumbhaka.

In the natural function of breathing, the lungs draw air from the atmosphere to supply energy to the body via the blood. The blood cor- puscles take their food – the oxygen content from this supply and by circulation distribute the required quota of energy to the brain and other components of the body. During a pr³ñ³y³ma this activity also gets systematized because of harmonized breathing. More im- portantly, in this process, the determined will and emotional urge of the s³dhaka also attract the omnipresent power of consciousness – the pr³ña, subtly indwelling in the atmosphere.

The strength of the s³dhaka’s internal will and determination is directly associated with his own consciousness and therefore accounts for the amount and level of pr³ña drawn by it. The s³dhaka’s controlled sa®kalpa, attraction and absorption of the pr³ña all create collective impact during a pr³ñ³y³ma. The physical, subtle as well as the causal body could benefit from the coherent currents of the supreme consciousness, if the s³dhaka steadily realizes the glow and energy of the attracted cosmic pr³ña of divine quality as being absorbed by each of his three bodies.

If the s³dhaka’s sa®kalpa is weak and unstable or his emotional attachment and faith in this activity is superficial then he would only gain the healthy effects of deep and controlled breathing from this pr³ñ³y³ma. The conscious charge and strength of the sa®kalpa can be enhanced by sincere faith and dedicated experiments of practising it at regularly increasing pace. The s³dhaka must concentrate on the feeling – that the divine energy of pr³ña is reaching him with each breath and is entering his body without any obstacles; that his body is full of this energy and is being electrified from within.

This pr³ñ³y³ma, which is a part of the ÌaÚ karmas of the daily sandhy³-vandan, is essential for every aspirant of spiritual development. Even the mental concentration would not be attained without practising the pr³ñ³y³ma and the s³dhaka would also find it difficult to perform the successive steps – namely, praty³h³ra, dh³rañ³ and dhy³na, of a (r³ja)yoga s³dhan³.

Among the higher level pr³ñ³y³mas, the Soaha® S³dhan³ is regarded as supreme because the sa®kalpa associated with it has the potential to evolve the individual consciousness up to the ultimate divine form and to connect the individual self with the Brah®. No other kind of pr³ñ³y³ma involves this level of emotional sacrifice and sa®kalpa as the soaha® s³dhan³ does. Perhaps this is the reason why it has been given a special name – the Ha®sa Yoga rather than categorizing it within the nomenclature of the other pr³ñ³y³mas. The scriptures of spiritual s³dhan³s have mentioned so much about the ha®sa yoga that if compiled collectively, these descriptions would appear like an independent branch of the yoga ï³stras.

The sounds of – ‘so’ while breathing in, ‘a’ while retaining it, and ‘ha®’ while breathing out, are not loud and clear like other audible sounds. One can hear them only by the ‘subtle ears’ (i.e. through experiencing the extrasensory vibrations) with unperturbed mental concentration. Nobody can really perceive them in the continuous breathing cycles unless one concentrates on the subtle sounds made by the flow of air in and out of the nostril during the natural process of respiration.

The sound of ‘soaha®’ is an an³hata n³da. In the practice of N³da Yoga one has to meditate upon the sublime sounds (of the ³hata and an³hata category successively) inside the body, which are perceived under a state of absolute silence. In Ha®sa Yoga the nose provides extra support and the two senses (the functions of nose and the ears) together with deep mental engrossment help realize the latent sound of ‘soaha®’.

As described in context of the n³da yoga, varieties of subtle sounds –including those perceived during the gradual progress in the long term practice of n³da yoga – result from the vibrations created by the sat, raj and tam tendencies of the nature immanent in the five basic elements. These, like the internal sounds of the nerves and muscles in the body, are ³hata n³das because they are generated by

some kinds of vibrations only. Even the silent and m³nasika japas produce ³hata n³da because some movement, though of subtle di- mension, of the vocal cord and the components of the nervous system, is always associated with such japas too. It is only the ajap³ japa that continues naturally like the eternal flow of the self-existing an³hata n³da of O®k³ra.

The ³hata n³das are expressions of the manifestations of Ïabda in nature, but the an³hata n³das are the expressions of the subliminal Ïabda of the Brah® – the eternal Creator, the origin of nature, the cosmic thyself. Whence the latter are of paramount importance; they are conceptualized as the ultimate expressions of Ïabda.

The savants of spiritual knowledge opine that in the innermost centre of the soul, its sense of self-recognition – as a fraction of the Parabrah® – is eternally reflected and gives rise to the continuous cycles of the self-existing (ajap³) japa of Soaha® (meaning ‘I am “That” – the Brah®’). While discussing the meaning of ‘soaha®’ one should not be confused with respect to the precision of the liai- sons in this Sanskrit word (according to the Sanskrit grammar: sa¡ (that) + aha® = soaha®). Because, soaha® has not been a word derived from the Sanskrit grammar, rather, it is a n³da that is self- existing because of the eternal linkage of ‘so’ (that, the supreme consciousness) and ‘aha®’ (the consciousness of the individual self).

Soaha® represents the oneness of the soul and the Braha®. The ha®sa yoga pr³ñ³y³ma of the soaha® s³dhan³ aims at awakening of this feeling of oneness in the jºva (the individual self). Without this realization an individual believes his body and mind to be his “Self” in toto. His aspirations, concerns and activities remain confined to the domain of the body and mind. His thoughts and emotions cir- culate within this self-conceited, limited periphery and only the things and people falling within this domain – of having some re- lationship with the body or the conscious mind – appear to him as his own. He does not feel any sense of responsibility or affection with others except perhaps for his near relatives and friends. Not only that, at times, he does not even hesitate in harming others in order to secure the benefits of his ‘own’ people or to preserve the things in his ‘own’ possession.

This ignorance is what is called m³y³, which becomes the cause of materialistic attachments and binding of the jºva in selfish affairs. These bonds make him indulge in the unnecessary activities and sins which hinder the possibilities of his spiritual development and put him into the dark tunnel of an unending journey in the world of ignorance, weaknesses, sufferings and agony of unlimited desires.... The whole lot of spiritual s³dhan³s aims at emancipating the individual self from this bondage of illusions and ignorance and uplifting towards the righteous path worth his dignity as a soul.

The knowledge of soaha® is termed as Sadjó³na, Tatvajó³na or Brah®jó³na – the divine knowledge that enlightens the inner self and awakens the soul so that it could realize its eternal origin. By the effect of soaha® s³dhan³, the individual self begins to recognize its true identity as a reflection of the Brah®. The knowledge of soaha® contains the key for liberation from ignorance and the worldly thralldom. It indeed leads to the state of realization of – ‘Tatvamasi, Ïuddhosi, Buddhosi, Niranjanosi’ in terms of the attainment of absolute piety, ultimate knowledge and limitless beatitude.

The word meaning of soaha® – ‘I am Brah®’ should not be interpreted as an expression of arrogance. Because, here ‘I’ does not correspond to the body or what a selfish, ignorant and a possessive person thinks himself to be.... Such misinterpretations would imply what the devil like giants, Ravana, Kansa and Hiranyakshyapu, used to impose themselves to be. These characters, because of their mad- dening ego, suppressive might and blind superiority complex used to regard themselves as equivalent to God and used to even impose such impressions upon others. But the history stands by the fact that such illusions of extreme atrocities finally became the cause of their disdainful destruction.

It should be remembered that in the meaning of ‘soaha®’ the word ‘I’ does not refer to this body or mind which are made up of the panca tatvas (five basic elements) and the three natural tendencies of the jada and cetan components of nature. This ‘I’ truely corresponds to the soul. Thus ‘soaha®’ is a divine message which re-

minds that the soul is a part of the Brah®. The spiritual scholars of all times have described the unity of the soul with the Brah® as that of – a wave with the ocean; light with the sun; an atom with the universe; a spark with fire... etc. The only hindrance in the realization by the soul of its originality is the smog of ignorance (m³y³) when the soul exists in a body as a livingbeing (jºva) in this world.

The assimilation of illusions, misdeeds and the associated impact of the kusa®sk³ras of the previous birth and the thralldom of ego, avarice and attachment block the active linkage of the individual self with its divine source. That is why an individual, despite being a part of that Omniscient Almighty continues to live a dissatisfied, effete, pur- poseless and even sinful life. The spiritual s³dhan³s aim at remov- ing these untoward shrouds and wiping off the latent imprints of the kusa®sk³ras and untoward habits and refining the mind and the entire inner self of the s³dhaka. It is only in a clean and serene mind and pious heart that the divine inspirations could be educed that would enlighten the soul. The soaha® s³dhan³ also results in such an illumination of the intellect and spiritual transmutation of the individual self.

The religious scriptures repeatedly convey that ‘Þïwara Anïa Jºva Avin³ïº’ – every living being is a fraction of the Almighty, Omnipres- ent Thee. Most of the people hear and accept it in principle but that is not all. Acceptance of this fact or belief in it would not serve any purpose unless it is inculcated in the innermost layers of the mind and the emotional center. Internal faith and emotional depth and sincerity only can awaken the ïraddh³ that enlightens and edifies the inner self. It is this inspiration which can control the thoughts and deeds of the individual.

If one’s ïraddh³ is educed and enlightened by the spiritual essence of ‘soaha®’ then its realization would certainly bring divine transformation in his life. In this elevated state the individual should think according to the divine inspirations, his deeds should be angelic like those of the incarnations of God. Only then the individual self would be able to unite with its origin... When the water of a gutter falls into the

holy Ganges it gets merged in the latter and becomes one with the holy water of the Ganges.... A small droplet of water when falls in a sea, it looses its identity but becomes an integral component of the sea water...., and thus becomes the sea itself.... Similarly, after the realization of ‘soaha®’ the soul gets immersed into the Brah® and thereby attains the latter’s omnipresent form. The successful s³dhakas of this s³dhan³ therefore appear like perfect beings – angels, because of the divinity of their thoughts, saintly sentiments and altruist deeds that are dedicated for the welfare and happiness of all living beings. The soaha® s³dhan³, when used for the purpose of stimulating and arousing the KuñÃalinº and its practice according to the science and methodology of the s³dhan³ of ajap³ japa of G³yatrº – is called the Ha®sa Yoga. The experts of yoga s³dhan³s have written a great deal about the ha®sa yoga. Some such excerpts are listed below.

Ha®sasy³kati Vist³ ra® Bhuktimukti Phalapradam¡ | SarveÌu DeheÌu Vy³pta® Vartate Yath³ Hyagni¡, K³ÌÚheÌu TileÌu Tailamiva | Tadviditw³ Na Mratyumeti | AgnºÌºmau Pakï³vonk³ra¡ Ïira Uk³ro Bindustrinetra® Mukh® Rudro Rudr³ñi | Carañau Dvividha® Ka®Úhata¡, Kury³dity- unman³¡ Ajapopasa®h³ra Ityabhidhºyate | Tasm³nmano Vilºne Manasi Gate Sa®kalpvikalpe Dagdhe Puñya P³pe | Sad³ïiva¡ Ïakty³tm³ Sarvatr³vasthita¡ Swaya® Jyoti, Ïuddho, Buddho, Nityo Niranjana¡ | Ï³ntatama¡ Prak³ ï ayatº ta Vedanuvacan® Bhavatº tyutpaniÌat|

– Hamsopanishad

Meaning: The eternal form and expansion of ‘Ha®sa’offers both – ultimate satisfaction and liberation. As the fire resides in wood, or oil in the seasamum seeds, similarly, this absolute element of the Brah® is contained in all living beings. One who knows it gets liberated from the bondages of death. Agni and Soma (the eternal sources of life and creativity) are the wings of this ha®sa. O®k³ra is its head, bindu (the divine glow-point) makes its eyes, Rudra (God Shiva’s

manifestation) exists in its mouth and Rudr³ñº (the power of Rudra) in its feet. The endless dimensions of time are its arms, agni (as the divine source of energy) rests in its armpits and the saguña (manifested) and nirguña (sublime, omnipresent) forms of the Brah® are its two sides.

The continuous japa of ‘Rama-Rama...’ sounds like ‘Mara - Mara...’. Similarly, if the sound of ‘soaha® is enunciated repeatedly without a pause, it generates a cycle and echoes in the reverse order as ‘ha®soa.... ha®soa..’ and thus sounds like ‘ha®sa – ha®sa...’ because of its continuity. This is why the soaha® s³dhan³ is also called ha®sa yoga s³dhan³.

Ha®so Ha®sohamityeva® Punar³varttanakrm³t | Soaha® Soaha® Bhavenn¿namitiyogavido Vidu¡ ||

–Yoga Ras³yanam

Meaning: The repetition of ‘ha®soaaha®soa....’ would be heard as a ‘japa’ of ‘soaha® -soaha®....’. The experts of yoga know this fact very well.

Abhy³s³nantara® Kury³d Gacch®stiÌÚ hanswapannapi | Cintana® Ha®sa Mantrasya Yogasiddhikar® Param ||

–Yog. Ras³. | 303

Meaning: Even before (or after) the regular practice (of ha®sa yoga), the reflection of the ‘soaha®’ sound (produced by the breaths) should be continuously felt while walking, sitting or even sleeping... This leads to ultimate success. This soaha® mantra is also known as ha®soa or ha®sa .

When the mind gets immersed in that omnipresent element of ‘ha®sa’ (Brah®), all its sins, ego, desires and related emotions, thoughts and reflections are totally waned out. And then the glow of the absolutely pious, eminent and beatitudeous eternal power of the Brah® illuminates the inner mind.

Pr³ñn³m Dehamadhye Tu Sthito Ha®sa¡ Sad³acyut | Ha®sa Eva Para® Satya®, Ha®sa Eva Tu Ïaktikam || Ha®sa Eva Para® V³kya®, Ha®sa Eva Tu V³dika® | Ha®sa Eva Paro Rudro, Ha®sa Eva Par³tpara® || Sarvadevasya Madhyastho, Ha®sa Eva Maheïwara¡ | Ha®sajyotiran¿pamya® Devamadhye Vyavasthita® || – Brah® VidyopaniÌad | 60-65

Meaning: The divine power resides in the form of ‘ha®sa’ in every creature. Ha®sa only is the ultimate truth. Ha®sa alone is the absolute power. Ha®sa is the supreme form of God. Ha®sa is the eternally complete sentence. Ha®sa is the essence of all Vedas. Ha®sa is the greatest Rudra – Ïiva of the trinity Gods. Ha®sa is the Parabrah®.

Ha®sa is immanent like the unique glow among the ‘spectrum’ of the divine powers. Each one of us should always do the japa of this ha®sa mantra with mental concentration and emotional devotion focused at the sacred glow.

Nabhastha® NiÌkala® Dhyatw³ Mucyate Viba®dhan³t | An³hatadhwaniyuta® Ha®sa® Yo Veda Hadgata® || Swaprak³ïacid³nanda® Sa Ha®sa Iti Gºyate | N³bhikande Samau Katw³ Prañ³p³nau Sam³hita¡ || Mastakash³mat³sw³da® Pºtw³ Dhy³yena S³daram | Ha®savidy³mate Loke N³sti Nityatwas³dhanam || Yo Dad³ti Mahavidy³m Ha®s³khy³m P³rmeïwarºm | Ha®saha®seti Yo Br¿y³dhda®so Brahm³hari¡ Ïiva¡ | Gur¿vaktr³ttu Labhyet Pratyakïa® Sarvatomukha® || – Brahma VidyopaniÌad | 20-34

Meaning: One, who has realized the eternally glowing, absolutely blissful element of the ha®sa that resides in the inner self with its an³hata n³da, such an ascetic person alone is given the title of “ha®sa”. One who showers the nectar (of emotional sanctity and ïraddh³) along with the japa of ‘ha®sa’ attains supernatural powers and talents.

There is no support better than the knowledge of ha®sa. The expert who teaches and distributes this knowledge is indeed honorable and worthy of being treated respectfully. One who successfully performs the s³dhan³ of ha®sa realizes the powers of the trinity Gods existing in himself and attains the ultimate knowledge of the Brah®.

Manaso Ha®sa¡ Soaha® Ha®sa Iti Tanmaya® Yajóo N³danusa®dh³nam |

– P³ïupata BrahmopaniÌad Meaning: The ha®sa is a manifestation of the Brah® in the inner self. This is what is expressed by ‘soaha®’. This ha®sa expands outside and also resides inside (the body). It is a form of God. The (soaha®) yajóa performed by its contemplation and realization is equivalent to the n³dayoga s³dhan³.

Ha®s³tmam³lik³ Varñabrahmak³lapracodit³ | Param³tm³ Pum³niti Brahmasa®pattik³riñº || – P³ïupata BrahmopaniÌad

Meaning: Ha®sa is a reflection of the Brah®. One can find (link the Self with) Lord Brahm³ by its s³dhan³. It is the Supreme Self and the Pur¿Ìa.

Ha®savidy³mavijó³ya Muktau Yatra® Karoti Ya¡ | Sa Nabhobhakïañenaiva Kïunnivattim KariÌyati || – S¿tra Sa®hit³

Meaning: One who attempts (after knowing its secret…) the ha®sa yoga, enjoys complete liberation from all ambitions and desires.

P³ï³na Chittw³ Yath³ Ha®so Nirviïa®kakhamutkramet | Chinnap³ïastavath³ Jº va¡ Sa®s³ra® Tarate Tad³ || – KïrikopaniÌad | 20 Meaning: As the ha®sa (swan) flies freely in the sky, similarly, the s³dhaka of the ha®sa yoga becomes free from all the ties of worldly attachments.

Several ancient scholars have also analyzed the syllables ‘ha’ and ‘sa’ (of ‘ha®sa’) separately. The two letters also have multiple implications and the combinations of the two (in ‘ha®sa’) give ap- propriate directions to the s³dhaka.

Hak³ro Nirgame Prokta¡ Sak³reña Praveïanam Hakara¡ Ïivar¿peña Sak³ra¡ Ïaktir¿cyate | – Ïiva Swarodaya

Meaning: The outflow of a breath produces ‘hak³ra’ (the sound of ‘ha’) and its inflow produces ‘sak³ra’ (the sound of ‘sa’) Hak³ra represents a manifestation of God Ïiva and Sak³ra corresponds to that of Ïakti (Goddess P³rvati).

Hak³reña Tu S¿rya¡ Sy³tsak³reñendur¿cyate | S¿ryacandramosaraiky® HaÚha Ityabhidhºyate || HaÚhena Grasyate J³dóa® SarvadoÌasamudbhav | Kïetrajóa¡ Param³tm³ Ca Tayoraikya® Yad³bhavet || – Yoga ÏikhopaniÌad | 133-134

Meaning: Hak³ra is related with the s¿rya-swara (the swara produced by the flow of the pr³ña through the right n³Ãº, connected with the right nostril). Sak³ra corresponds to the candra-swara (the swara of the left n³Ãº). Harmonizing the two swaras is aimed in the HaÚha Yoga. By such yogas, the s³dhaka’s ignorance and inertia – which is the cause of all flaws, is eradicated so that the s³dhaka could unite with the Omniscient Thee.

By the process of breathing, each jºva naturally performs the silent ‘japa’ (enunciation) of soaha® although, without realizing it. The average number of such ‘unnoticed’ (latent) japas is around 21600 per day.

Hak³reña Bahiry³ti Sak³reña Viïetpuna¡ | Ha®sa Ha®setyumù Mantra® Jº vo Japati Sarvad³ || ßaÚa Ïat³ni Twahor³tre Sahastr³ñyekavinïati¡ | Etatsa®khy³nvita® Mantra® Jºvo Japati Sarvad³ || – Gorakïa Sa®hit³ 1| 41 - 42

Meaning: The conscious energy of the jºva. This way it continuously utters ‘ha®sa - ha®sa...’. Thus, a jºva normally recites the (ha®sa) mantra around twenty-one thousands six hundred times during each cycle of a day and night.

By certain principles of the Sanskrit grammar, an abridged form of ‘soaha®’ becomes ‘Oha®’ which sounds like Oa® (Om) in general.

Sak³ra® Ca Hak³ra® Ca Lopayitw³ Prayojayet | Sandhim Ca Purvar¿p³khy³m Tatoasauprañavo Bhavet ||

Meaning: If the syllables associated with ‘hak³ra’ and ‘sak³ra’ are eliminated from the word soah® then the liaison of the remaining vowels produces the sound of Oa®.

The s³dhan³ of ha®sa yoga is of foremost importance in the spiritual practices of higher complexities. It has been regarded as an integral part of the s³dhan³s aimed at awakening the KuñÃalinº (the serpentine fire).

Vibharti KuñÃalºïaktir³tm³na® Ha®say³ïrit³ | – Tantra S³ ra

Meaning: The KuñÃalinº power rides on the ha®sa to pierce into the subtle centers of the conscious body. In the idols and visual descriptions of the Goddess G³yatrº, she is shown as siting on a ha®sa (swan). This depiction implies that the power of G³yatrº is realized through the medium and support of ha®sa (yoga).

As such the ha®sa (swan) is regarded as a clean and sacred bird which is wise in selecting proper and pure meal even from a melange of rubbish in its food. Because of these qualities, the word ha®sa is also used in the Sanskrit literature to represent discerning intellect, purity, fairness and reasoned discreetness. By these literary inter- pretations, the representation of ha®sa as a vehicle of G³yatrº, indi- cates that – for a successful up³san³ of G³yatrº the s³dhaka’s life should be pure, balanced and endowed with moral values, prudent

thinking and righteous conduct. However, in the context of the s³dhan³s of spiritual elevation, the representation of G³yatrº as riding on a ha®sa most appropriately implies the role of ha®sa yoga for the realization of the preeminent power of G³yatrº.

The ancient Indian scriptures also mention a story in which Goddess P³rvatº once asks Lord Ïiva about a yoga that could offer all kinds of siddhis (attainment of supernatural faculties and talents). Then God Ïiva replies – Ajapa N³ma G³yatrº Yogin³® Mokïad³yinº | Asy³¡ Sa®kalpa M³treña Sarvep³pai¡ Pramucyate ||

Meaning: Ajapa (ajap³ japa) of G³yatrº bestows mokïa on the yogis. A determined commencement of this s³dhan³ itself can eradicate the evils in the s³dhaka’s character.

Hearing the above, Goddess P³rvatº expressed her desire to know the methods of performing this unique yoga .God Ïiva told her that–

Deho Dev³layo Devi, Jº vo Deva¡ Sad³ïiva¡ | Tyajedajó³nanirm³lya, Soaha® Bh³vena P¿jayet ||

Meaning: ‘O’, Devi! (addressing to P³rvatº) – “The body of an individual is itself a temple in which the God resides in the form of the jºva. After cleaning this temple externally and internally – by remov- ing the smog of ignorance and evil conduct, the internal God should be worshiped by the sa®kalpa of soaha®”.

The soaha® s³dhan³ is a Yoga S³dhan³ of G³yatrº. This can be performed continuously along with each breath throughout the life.

Ïv³nsaniÌk³ sak³le Hi Hak³ra® Parikº rtyate | Puna¡ Praveïa K³le Ca Sak³ra¡ Procyate Budhai¡ ||

Meaning: Hak³ra is pronounced when we breathe out and sak³ra when breathe in. Concentration on this continuous flow of n³da is the soaha® s³dhan³.

The scholars of Ì³stras mention that the eternal sense of self- recog- nition of the soul in the deepest inner center of the jºva triggers the ajap³ japa of ‘soaha®’ on its own. (This latent japa is manifested in the sound of soaha®, in each breath throughout the life of the jºva).

God Shiva is described (in the scriptures) to have said that – repeated cycle of ha®sa¡.... (ha®so...., ha®so... ) appears as soaha® .... soaha® in the continuous flow of Pr³ña.

Ha® So Ha® sohamityeva® Punar³ vartana® Kram³ | Soha® Soaha® Bhavenn¿namiti Yogavidovidu¡ ||

Meaning: The repeated pronunciation of ‘ha® - sa¡’....‘ha® - sa¡’ in a continuous manner is heard in the reverse cyclic order as ‘soaha®’....‘soaha®’ – this is what the yogis have experienced.

Dissolving the individual self in the cosmic self – sacrificing self interests for the divine welfare of others; experiencing the presence of thee in each and every reflection of one’s own being – is the great s³dhan³ of soaha®. As the s³dhaka progresses in the determined practice of evacuating the ego and selfishness with the ‘ha®’ sound of each breath and inscribing the divine virtues with its ‘so’ sound, he experiences the enlightenment of his intellect and expansion and elevation of his attitude towards life. A corresponding development of his personality takes place as a consequence. This way he attains the ideal goal of any spiritual s³dhana, which is – the refinement of personality to endow it with divine qualities. The s³dhaka thereby gains all round success in the physical as well as the spiritual domains of his life as a human being.

The inspiration of soaha® s³dhan³ describes the unification of the jºv³tm³ with the Braha® – of the individual consciousness with the supreme omnipresent, eternal consciousness. It helps the s³dhaka realize ‘soaha®’ (so + aha®) that is ‘Thou is I’ and ‘I am (the soul is) Thou – the Almighty, Omniscient Brah®’. The s³dhaka’s ideals of life, his beliefs, convictions, thoughts and emotions are edified by this realization. All living beings appear to him as his near and dear ones and his own self transmutes into angelic one by his noble deeds oriented towards the divine welfare of all.

The soaha® s³dhan³ liberates the devotee from the worldly concerns and sorrows by illuminating his mind and heart with the glow of self- recognition and by awakening the latent strength of his inner self. The basic causes of the decline of humane ideals, shattering of mutual trust and love and increase in crimes, exploitations and ago- nies seen in the world today, lie in – the egotism, unending row of passions, ambitions and cravings, and the selfish and possessive attitude of the people in general. In view of this fact, the practice of soaha® s³dhan³, because of its potential of limitless expansion of the self – by cultivating the altruist attitude and rousing the divinity of the character – indeed promises a boon of happy, progressive and peaceful life for the entire world.

In the soaha® s³dhan³, as stated earlier, the n³da of the mantra ‘soaha®’ is ‘heard’ (experienced) within each breath by the ‘ears’ of the subtle body without performing any japa. Hence it is also defined as the ajap³ japa of G³yatrº – that, which arouses and liberates the pr³ña (in the ocean of mah³pr³ña). This is also called a s³dhan³ of Pr³ña G³yatrº.

Even the self-inspired, continuous ajap³ japa of G³yatrº performed naturally (along with each respiration cycle) without any effort is said to provide complete protection to the pr³ña and offer spiritual knowledge and siddhis equivalent to that of the other yoga s³dhan³s. Then, think about the impact of this ajap³ japa if it is performed as a s³dhan³ with ascetic disciplines, sa®kalpa and ïraddh³! Indeed, this s³dhan³ (of soaha®) then becomes the highest kind of spiritual s³dhan³s because no branch of knowledge and science is found superior to the G³yatrº-vidy³ and no japa better than the japa of the G³y³trº (Mantra). The ï³stras therefore sing great paens on the soaha® s³dhan³.

According to the ïlokas of Devi Bhagawata, the ha®sa yoga also incorporates the up³san³ of all the divine powers. For instance, consider the following Ïloka –

Ha®so Gañeïo Vidhireva® Ha®so, Ha®so Harirmayaïca Ïambhu | Ha®so Hi Jº vo Gur¿deva Ha®so, Ha®so Mam³tm³ Param³tm Ha®sa¡ || Ha K³ reña Vahiry³ti, Sak³ reña Viïet Punañ | Ha®s³tmik³m Bhagavatº Jº vo Japati Sarvad³ ||

Meaning: Ha®sa yoga consists of attracting the power of the trinity Gods – Brahma, Vishnu and Shiva and of Lord Ganeïa. The Ha®sa is the ideal guide, ha®sa alone is the jºva as well as the Brah® – the soul as well as the Omnipresent Supreme expression of thee.

The jºva subconsciously performs the ajap³ japa of G³yatrº. The eternal energy of G³yatrº enters with the sak³ra and its reciprocat- ing power comes out with hak³ra during the continuous cycle of life. The following ïloka in Sharda Tilaka states a similar implication–

Ha®sa¡ Para® Pareïani Pratya®ha Japate Nara¡ | Mohandho Yo Na J³ n³ti, Mokïa Tasya Na Vidyate | Ajap³ N³ma G³yatrº, Yogin³m Mokïa D³yinº || Tasy³ Vijó³na M³treña Nara¡ P³pai Pramuccayate | Anay³ S³ daïº Vidy³ C³ nayo S³ daïo Japa¡ | Anay³ Sadaïa® Puñya® Na Bh¿ta® Na BhaviÌyati ||

Meaning: Every human performs a japa of soaha® in each cycle of breathing. One who does not realize this is like a blind because he lives in the darkness of worldly illusions and he can never get mokïa. Ajap³ G³yatrº bestows mokïa on the yogis. Anybody can get rid of all the sins and evils by attaining its knowledge and realizing its power. There is no knowledge equivalent to it. No puñya compa- rable with the prodigious benefits of this s³dhan³ has ever existed in the past or is likely to exist any time in the future.

God – the eternal father, always wants to uplift its children – the jºvas. But the jºva, because of its ignorance, tries to shroud or malign the glow of God existing in its inner self. Thus, there always exists a ‘tug-of-war’ between the two. God is not satisfied without finding the righteous movement of the jºva’s life. Thou shall remain consistent in thy absolute fairness and firm in thy system of creating destiny as per the jºva’s actions at physical, mental, emotional and spiritual levels. God has to often punish the jºva to remind the latter of thy eternal disciplines.

The jºva, pervaded by m³y³, thinks that by becoming a ‘devotee’ (worshiper) of God he would receive the boons to fulfill all his just or unjust desires. He bags and thus ‘insists’ (by means of prayers) that God should bless him without testing whether he deserves it or not. If both (the God and the jºva) remain firm in their attitude and approach,

how would they come closer? How would the devotee feel thou presence? How would the jºva meet his divine parent?

The philosophy of soaha® s³dhan³ contains a solution to the above problem. It naturally inspires the s³dhaka to devote himself completely by sacrificing his ego and desires and dissolving his identity in the divine affection of thee. He should purify his mind by the sacred shower of ïraddh³ and let his mind and inner self fully under the control of the inspirations of God. He should discipline his life as per the rules of life set by the Almighty in terms of truth and honesty and compassion, love and respect for everybody. Once the jºva devotes himself to the Omniscient, it gets linked with the source of divinity and the latent presence of God in his own inner self begins to be felt and expressed….

Total sacrifice, even if it is from one side alone, is bound to result in unification because there no longer remains any distance between the two ends, no separation or dissociation is possible thereafter. This is indeed the secret of true love and the same principle applies to the perfection of the s³dhaka’s devotion. When the fuel of wood is sacrificed in the fire, it no longer remains a fuel but becomes fire itself. When a drop of water falls in an ocean, the tiny existence of the former instantly acquires grand expansion. If salt is dis- solved in water, or sugar in milk, the two loose their separate identities and unify with the respective solvents to become one with them.

The above kind of unity between the jºva and the Brah® is described in the Vedanta teachings as the ultimate goal of the journey of life – the goal of absolute existence. This is what is regarded as the state of advaita. In this state of the inner self, the s³dhaka realizes his true identity as – Ïivoha®, Saccid³nandoha®, Tatwamasi, Ayam³tma Brah® – ‘my soul is everything....; it is the absolute good; it is a reflection of the Brah®...... ’. This realization is termed in spiritual literature as – ‘self-recognition’, ‘uniting with thee’ or ‘Brah® Nirv³ña’, ...etc.

***

Soaha® S³dhan³: First Step Towards Self- Realization

Soaha® s³dhan³ or ha®sa yoga is purely a spiritual type of pr³ñ³y³ma. This yoga incorporates pr³ñ³y³ma along with some kind of n³da yoga and dhy³na yoga.

The pr³ñ³y³ma phase consists of – sitting in a stable posture of sukh³sana or padm³sana; in a physically and mentally calm condition; keeping the spinal cord in an erect position and taking deep breaths in a consistent manner. The erect position of the spinal column sup- ports straight flow of the pr³ña. Like for the other pr³ñ³y³mas, breathing at a slow pace is supposed to be the best for this one too. Breathing should be so deep that the lungs would be totally filled with oxygen after inhalation. The duration of either kind of kumbhaka should not be more than half that of the recaka or p¿raka.

While breathing in, the concentration should be focussed at the subtle sound (of ‘so’) produced by the air-flow through the nostril. During the anta¡ kumbhaka it should be centered inside the body. Meditat- ing on the flow of the ‘inhaled’ pr³ña through the endocrine centers like the ÌaÚacakras or the granthis along the spinal column is extremely useful because it helps focussing the consciousness at these specific extrasensory nodal points and thus accelerating the vibrations of latent energy currents.

While breathing out, the s³dhaka should concentrate on the subtle sound of ha® (produced by the outflow of the air) and expel the ego, selfishness, vices and infirmities with it. In order to make this activity more effective than mere imagination, the s³dhaka has to be very careful in his day-to-day life too. All the glamour and passions associated with ‘ha®’ (‘I’– the ego) and its narrow perspectives are to be left despite the intense pressures of worldly benefits and fears. When an oil-lamp is kindled, its flame assumes predominance and the oil slowly looses its own identity and transfers its existence in the form of light through the medium of the flame. Similarly, in the soaha® pr³ñ³y³ma, the existence of ha® (the ego) is immersed in so (that, the omnipresent Brah®) through the medium of controlled breathing and support of mental sa®kalpa.

Perception of the subtle sounds – of ‘So’ and ‘Ha®’ which are ‘dis- solved’ in the in and out flows of the breaths – corresponds to a practice similar to the n³da yoga. Meditation upon these sounds and the associated paramount feelings of attracting the mah³pr³ña and releasing the ego and ignorance is indeed a superior type of dhy³na yoga too.

The inherent unity between the soul and the Brah® is described in the scriptures of Vedanta as the principle of advaita. The ï³stras like the Panchadashi present the details on the philosophy and implementation of this principle. The ha®sa yoga is a s³dhan³, a spiritual experiment for the realization of this theory.

The G³yatrº Mantra consists of twenty-four Sanskrit letters compiled in the three vy³htis after “Oa®”. The continuous japa of this mantra by the subconscious mind is a s³dhan³ of the pr³ña, which results in the merging of the individual consciousness with the mah³pr³ña. This effectuates the linkage of the individual self with its Omnipresent thy origin and thus leads to the realization of the Brah®. The subtle but spontaneous japa of soaha® occurring with each breath is the same type of s³dhan³ of pr³ña and gives equivalent spiritual benefits. Therefore, the soaha® s³dhan³ is called the ajap³ japa of G³yatrº.

Every s³dhaka of G³yatrº has to perform the soaha® s³dhan³ (ha®sa yoga) before entering into the highest phase of the spiritual s³dhan³ of G³yatrº. Thus ‘soaha®’ is the bºja (essence) of the G³yatrº Mantra and its s³dhan³ is said to be essential for the ultimate success in the s³dhan³ of G³yatrº.

Among the twenty-four incarnations (avat³ras) – of God ViÌñu – as described in the pur³ñas, one is the Ha®s³vat³ra. The ha®sa yoga may also be regarded as the up³san³ of this manifestation of the Almighty. Success of this yoga elevates the s³dhaka up to the states of – ‘Raja Ha®sa’ and ‘Parama Ha®sa’, which represent the highest realm of spiritual illumination and sainthood.

As mentioned earlier, the ha®sa (swan) is regarded as a symbol of sanctity, fairness and discreetness. It is described in the ï³stras that

if a ha®sa is given a mixture of milk and water, it would suck only milk and leave back the water content. That means, it has a natural tendency to recognize and select the noblest, the supreme. When a s³dhaka develops a prudent acumen to adopt the righteous tendency in all aspects of life, he is said to have reached the level of a ‘ha®sa’.

The bird ha®sa (swan) is spotless white. The rhetoric representations associated with it’s name imply that the lives of the s³dhakas who attain the title of (that is, who reach the state of) ‘ha®sa’ should also become absolutely clean and sacred in all dimensions of life..... The personality of such a s³dhaka fits well in the simile given by saint Kabira: “D³sa Kabira Jatana Se OÃhº, Jyon Kº Tyon Rakha Dinº Cunariy³” which implies – “A saintly jºva wears the ‘sheet’ of life with scrupulous care and leaves it as it is (that is, naturally pure) in the end.....”.

It is said in the ï³stras about the R³ aha®sa (king swan) that it lives in the M³nasarovara and selects only real beads from the waters of this holy pond and leaves out the sea-animals and insects. This description symbolizes the character of the s³dhakas who are spiritually enlightened up to the ‘R³jaha®sa’ level. As such, in the world around, we might sometimes find the bird swan eating the insects and rubbish; but we should note that the descriptions in the ï³stras are rhetoric, so these should be interpreted in the right perspective. The above qualities in fact imply that – an ideal ‘ha®sa’ would prefer to die but he would not eat anything except the pure beads. Similarly, a spiritually refined person, who has reached the status of ‘r³jaha®sa’ would always choose the righteous path of absolute truth and stand by the noble ideals of morality even if he has to face challenging difficulties and adversities in his life....

The ‘sound’ of soaha® is said to have originated from the combination of prakati (the eternal power of creation) and pur¿Ìa (the Supreme Creator). The pur³ñas describe that the inspiration – to become many from the lonely state of being just one, generated within the Brah®, gave rise to the existence of the prakati and pur¿Ìa. The prakati was jaÃa and the pur¿Ìa was cetan. Combination of the two resulted in the creation of the universe, the Nature and the

manifestation of life…. The commingling of the prakati and pur¿Ìa resulted in the expression of Ïabda Brah®. The n³da produced by this cosmic impulse was reflected in the N³da Brah® as the eternal sublime vibrations of O®k³ra.

When the unity of the prakati and pur¿Ìa generated the sentient cetan components – the jºvas, then its jaÃa component (the prakati) disappeared. Only the ‘Sa¡’– the Para Brah®, the pur¿Ìa, the eternal source of cetan, and the ‘Ha®’ – the jºva, an expression of the Para Brah® in thy creation, remained there after…. The ‘sa¡’ and the ‘aha®’ are recognized separately under the dvaita philosophy. The advaita theory defines their conjugation as eternal because, according to this philosophy, the jºva is nothing but a reflection of the multiple manifestations of the Para Brah®. This absolute unity is represented in ‘soaha®’ (sa¡ + aha®). Thus, the soaha® has originated and is eternally existing along with the omnipresent n³da of O®k³ra.

The soaha® s³dhan³ provides an answer to the natural quest of the º va – “what am I?”, as – “I am Para Brah®, I am thee, I exist in everything...”. The in-depth understanding and insightful analysis of this fact by the iÌis had given rise to the philosophies of ‘Brah® Darïana’, ‘Atma Jó³na’, ‘Tatra Jó³na’, ‘Atra Jó³na’, ‘Vyavah³ra Jó³na’, etc and hence to the gamut of the ancient scriptures of Indian Philosophy and Culture.

Without self-recognition, a human being does not really understand the origin and purpose of his life, its dignity and duties. Like a child gets attracted towards every toy and every new scene and remains engrossed in unnecessary activities, a grownup person also, throughout his life, remains involved in the aspirations and actions which are triggered by the agile mind and the passions of the other sense organs. Life of a human largely remains confined to his body, physical comforts and the affections of people associated (as relatives and friends) with it. His thoughts and emotions also emanate from and move around within the domains of – these limited aspects of life and the knowledge of the world within the peripheries of his gross perceptions and illusive imaginations in general.

If one pays little attention to what happens to a dead body one would definitely feel that there is some thing else – the pr³ña, without which, the body cannot survive even for a tiny part of a second. The biodeg- radation of the body begins soon after death. The same ‘body’, which was so dear to the people around when it was recognized as ‘so and so person’, becomes ‘untouchable’ moments after death. Unless processed chemically, buried or cremated, this body starts stinking and deteriorates fast. If left open, it would be eaten away in a short while by the germs within it or by the vultures, jackals, kites etc from the outside....

What is that which exists as the pr³ña, the source of consciousness, which keeps the body alive and gives it the identity of a person? Few of us really pay serious attention to this question. Most of the time we remain occupied in the activities associated with the worldly pleasures, cravings and worries and the fulfillment of the emotional, mental and sensual desires generated by materialistic attachments and ego. Those inclined towards religion and spirituality although know that they are souls and not just the physical body...., their knowledge often remains a bookish one or as an abstract concept or theory unless it is contemplated thoroughly, inscribed in the deeper domains of faith and realized in practice....

The religious and spiritual scriptures always preach that – “Know yourself”, “Do what is your real duty towards the soul”...etc. Without adept understanding of the answers and their implementation in conduct, one can not recognize the path of his own welfare and the true goal of his life. For a practical implementation of the teachings of the ï³stras, one has to bear in mind and thoroughly comprehend that the soul and the body are two different entities of a living being. The relation between the two is that of – a rider and a vehicle, or a crafts- man and his tools. The body is only a medium for the expression and activities of the soul.

The requirements of the body and the soul are quite different. The body needs comforts, luxuries...., and respectful attention of others. Its pleasures tend towards the self-obsessive activities. But the soul is neither affected by any material or worldly possessions and com-

forts, nor by scarcity and hardship... It is the body and the mind, attached with the desires and passions that experience the pleasures or pains. The feelings of content of the sense organs and the mind are momentary. Once the desired things or pleasures are attained, the charm of the same disappears soon; the enthusiasm ceases and the thirst for novel taste, newer achievements... begin to grow up....; and so on....; the vicious cycle continues throughout the life...., and eventually the life ends in a ‘yet to be satisfied state’.

Most people do not realize that human life is the best creation of the God and it is bestowed on a jºva with very specific purpose. Even those who are attracted towards evolution of the inner self often do it at a superficial level. Some people think reading or listening to the religious scriptures and performing some rituals of worshiping is sufficient for spiritual elevation. They should note that such actions are only symbolic and supportive and do not lead to the ‘visualiza- tion’ of the existence of the soul as different from the body and the mind.

The process of spiritual awakening and inner contentment of the soul begins only when the peity, generous attitude, compassion and altruist activities of social welfare become natural part of one’s thinking and routine cores. The door of the ecstatic beatitude of our soul opens only when our life, rather than being confined to the material attainments, comforts and sentient pleasures…, enjoys – helping others, sharing love and compassion with everybody around, and working for a noble cause of enlightening the society by the righteous knowledge and excelled expansion of moral ideals.

The science of spirituality and the yoga s³dhan³s cannot be under- stood or employed just by some physical actions or oral recitations. The incorporation of the associated principles in one’s deeds and corresponding changes in one’s intrinsic tendencies, emotions and thoughts is essential. Without the latter, the so-called spiritual and religious activities will be nothing more than engrossment of the mind and the body in a novel ‘play’ or activity....

The natural interests of the soul are rooted in compassion, generosity and altruist deeds of selfless service for the betterment of all. These

cannot be fulfilled without sacrificing the selfish interests of the body. One has to learn limit and restrain the needs and desires of the body before proceeding towards the evolution of his true “self”. One could attempt it in gradual steps so that the body could easily adopt the new life style. The training of the mind to face the ‘hardships’ of austerity and asceticity is the most difficult task. This could be achieved only if one has sincere faith, aspirations and strong will to become a better human, an ideal child of divinity... One’s convictions and samsk³ras as per their nature, are predominant in either supporting the spiritual conditioning of mind or, suppressing and diverting it from self-restrain and altruist way of life.

Dedicated meditation on the separate existence of the soul and the mind, the pr³ña and the body helps refining the samsk³ras and righteous conditioning of the mind and body for accepting the guidance of the soul. The soaha® s³dhan³ is supposed to be the best for this purpose. It can easily be performed with other kinds of up³san³s and s³dhan³s and essential activities of a normal routine. This special pr³ñ³y³ma can be practised at any free time (of about 20 to 30 minutes at a stretch) during the day. However, it is most fruitful if performed at a neat and quiet place, at regular intervals of time every day, in a relaxed and fresh state of the body and the mind. The larger the duration of this practice with thorough mental concentration, the faster will be its effect.

The gross body, pr³ñik or the subtle body and the soul, each is given due importance in this s³dhan³. As stated earlier, this s³dhan³ is beneficial for the body, mind and the soul because the oxygen, pr³ña and the mah³pr³ña acquired with each breath in this practice is an ideal food for the gross, subtle and causal bodies respectively. The combination of these sources induces energy and courage, enlightens the intellect with the understanding of the ideals of humane life and inspires the inner self with the nectar of ïraddh³ and the spiritual charge of absolute truth.

The s³dhan³ of soaha® is very simple and risk-less. If the feelings of – ‘my soul is a creation of divinity...., a part of the Brah®...’,

become natural like the sound of ‘soaha®’ generated with each breath, and, if the hearty inspirations for austere and altruist life become stron- ger, one might rest assured that his practice is no longer a ‘mere physical exercise’ or a ‘ritual’, rather, it has become a proper s³dhan³ and has begun the process of spiritual elevation.

The above state could be reached and the s³dhaka may progress towards its siddhº if he disciplines his daily routine by self-restrain and assiduity and broadens his domain of love, compassion, coopera- tion and sacrifices. Once his selfishness – confined to his body, family and near and dear ones – expands up to the level of selflessness, and this transition begins to show up in his character and deeds, his soaha® s³dhan³ may be regarded as having matured in the right direction, ensuring ultimate success.

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Soaha® S³dhan³: High Realms of Pr³ña Yoga

When the air blows through small holes, its friction gives rise to specific sounds. The musical sound of a flute is also generated by the same effect. When stormy breeze flows through the bamboo-forest, it sounds like a sharp swara of a flute. When high-speed winds pass through thick field of trees, their friction with the latter also produces such sounds. The nostrils in a human body are like the holes in a narrow tube – as in a flute for instance.

The in and out flow of air through these tiny holes of the nose produces typical sounds. Deep breathing at a slow pace intensifies this sound produced by the friction of the air with the nasal walls. This sound resembles that of the word ‘so’ during inhalation and as that of ‘ha®’ during exhalation. These sounds are subtle and cannot be heard loudly by the ears. Nevertheless, these specific sounds can be ‘perceived’ through harmonizing the breaths and meditating on each breath in an otherwise silent atmosphere. As described earlier, the practice of soaha® s³dhan³ (or ha®sa yoga) involves a pr³ñay³ma in which the s³dhaka takes deep breathing at a slow and consistent pace and concentrates on the above mentioned sounds. The stability of meditation, strength of will power and emotional intensity of the s³dhaka – in attracting the omnipresent current of divine pr³ña and throwing away the self-obsession and weaknesses – play the major role to make it a high level pr³ñ³y³ma s³dhan³. As it involves the perception (realization) of the sublime and self-generated sounds, this s³dhan³ is equivalent to n³da yoga. The internal feelings of unification of the self with the Brah® enable a great spiritual practice – ajap³ japa of G³yatrº.

While performing this superior pr³ñ³y³ma, the s³dhaka should first sit quietly and experience (not just imagine) that a glowing ocean of the divine pr³ñas is spread all around him. This is the first phase of meditation. With all his willpower he should then begin the s³dhan³ by taking a deep breath and feeling that with the subtle sound of ‘so’, thy power of the supreme source of consciousness has infused deep inside in the form of the divine pr³ña. The s³dhaka should retain the

breath for a while and feel that with the subtle sound of ‘a’ this mah³pr³ña has been absorbed by the inner centers of his body and is illuminating and energizing the whole body, mind and the heart (emotional center). Then, while breathing out, the s³dhaka should again use all his willpower to expel his entire ego, anger, lust, jealously, selfishness and other vices and infirmities along with the sound of ‘ha®’.... Stopping the breath for a few seconds, he should then feel that all the discarded malign assimilation have been waned out in the surroundings and will never return to him... He should repeat this cycle several times. Continuous practice with zeal trains the s³dhaka in performing this s³dhan³ with perfection.

Initially, the s³dhaka should perform this s³dhan³ for about 5 to 10 minutes everyday. This should be preceded by a meditation (as described above) of about 15 minutes duration and followed by a contemplation phase of about the same duration. In this last phase, the s³dhaka should feel that the divine power has blessed him with thy grace and that the supreme consciousness has bestowed divine qualities and potentials on him. He should concentrate upon different components and inner cores of the body and feel that each element is illuminated by absorption of the divine energy. He should also con- template that he has devoted himself to the God and that all his sense organs, mind and the intellect are now in the hands of that Almighty.

Each of his five organs of perceptions and the five organs of external activities will now be controlled according to the divine disciplines. The activities of vision, hearing, smelling and tasting will be processed as per the directions of the soul. The mouth will not eat or say anything that is not worth the austere discipline. The genitals will not be misused for mere carnal pleasure, instead, these organs will be involved in sexual activities only when the reproduction of the offspring becomes necessary to fulfil the need of some noble purpose. The limbs would not indulge in any activity that goes against the altruist duties of a responsible person. The thoughts and emotions would always be inspired by the grace of God...

The mind will not allow any thought, which is away from virtuous ideals; the intellect will not take any unfair, selfish, hasty, superficial or immature decision. The heart (emotional core) will not generate worldly ambitions or desires below the dignity of human being as a beloved child of thee.

The meditation and contemplation phases attached with the pr³ñ³y³ma of soaha® are most important parts of this s³dhan³. The s³dhaka’s ïraddh³ and viïw³sa should be so intense that these will not become mere mental exercises or entertaining activities; rather, these would ‘shake’ and ‘stir’ the entire personality. The positive effects of proper performance of these parts of the soaha® s³dhan³ would certainly be reflected in the s³dhaka’s behavior and actions in daily life... The s³dhaka living in the same physical body would then become a divine being instead of remaining an ordinary mortal being or a social and intelligent animal.

The soaha® pr³ñ³y³ma is an excellent auto-suggestive experiment of psychology. After making an attempt to exhale all the weaknesses and sins with each breath, the s³dhaka indeed feels extremely relaxed and gets peace of mind. The feeling of receiving the mah³pr³ña with a breath increases his inner strength and deepens his ïraddh³ and self-confidence, which in turn become the motive force for the ascetic control of his body and mind and the source for his psycho- logical and spiritual enlightenment. The inherent principle of soaha® gets inscribed in the inner self of the s³dhaka as his ïraddh³ deepens. This successively takes his life to the levels of that of the great personalities, sages and angels...

As stated earlier, ordinary pr³ñ³yamas offer the benefits of increasing the vital energy and mental creativity. The higher level pr³ñ³yamas are associated with meditation and willpower and thus result in – enhancing the internal motive force, spiritually refinining the mental and emotional status and awakening some extraordinary potentials. The soaha® s³dhan³ is a pr³ñ³yama of supreme level as it also involves ïraddh³ and sa®kalpa of the s³dhaka and therefore gives rise to the ‘stirring’ of the reservoir of the individual consciousness and leads to ‘merging’ the latter in the ocean of divine consciousness.

The supernatural effects of soaha® are also highest among those of the other spiritual experiments of pr³ñ³yamas. Ten major and fifty- four minor – total sixty-four pr³ñ³yamas are described as the s³dhan³s of pr³ña yoga. Of these, the soaha® is supposed to be paramount. The penetration and awakening of the ÌaÚ cakras becomes possible by this s³dhan³.

When the (mah³)pr³ña is ‘inhaled’ through a breath during the soaha® s³dhan³ it first reaches the ³jó³ cakra and gets divided into two components – one in the form of a divine emotional charge and the other as vital energy. The first one reaches the heart – the emotional core and from there flows towards the different nuclei of conscious perception inside the body. It illuminates every corner of the inner body with the eternal glow of sat (absolute truth) and removes the asat (the darkness of ignorance and falsehood). The sublime currents of pr³ña reach the backside of the brain from the ³jóa cakra and enter the spinal column, which subtly contains the flow of the Brah® N³Ãº.

The bioelectrical currents of the iÃ³ and pingal³ n³Ãºs flow along the two sides of the brah® n³Ãº and, starting from the pituitary and pineal glands, they reach the m¿l³dh³ra cakra. These currents flow back from this bottom cakra after their coherence in the suïumn³. The six extrasensory energy centers – the ÌaÚ cakras, are like eddy currents in the flow of the brah® n³Ãº. These crakras are said to be the sources through which the individual self can traverse beyond the limits of time and space. These contain the sublime ocean of supernatural powers.

The KuñÃalinº, which is affirmed in the spiritual sciences of yoga as the source of all physical and spiritual potentials, can be reached only by penetrating the ÌaÚ cakras. The straight flow of the pr³ña through these cakras is essential for ‘electrifying’ the latent ‘coil’ of the kuñÃalinº. This requires immense pressure of pr³ña under adept control. The flow of the vital energy component of pr³ña generated during the soaha® pr³ñ³yama and the sa®kalpa of the s³dhaka associated with this s³dhan³ provide the right combination for straight traversing through the ÌaÚ cakras, penetrating the three granthis and eventually activating the kuñÃalinº.

Another spiritual benefit of the soaha® pr³ñ³yama is the perception of sublime and divine fragrances. Smelling is a tanm³tr³ (power of perception) associated with the basic element of air. Therefore, the practice for control and attainment of extraordinary potential of this (the gandha-) tanm³tr³ fall under the s³dhan³s of higher level pr³ñ³yamas. The soaha® s³dhan³ can expand the gandha tanm³tr³ so much that the s³dhaka may smell the infra-subtle and long distant fragrances. This power then becomes a medium to recognize and experience the divine elements by their unique fragrance. When the s³dhaka is progressing well in the soaha® s³dhan³, he often smells some divinely soothing fragrances. This is an indication of supernatural developments.

Shrines and the place of up³san³ and s³dhan³ are often endowed with some incenses (like dh¿pa or agarbatti) or flowers. Their aroma induces a soothing feeling in mind and helps its focused concentration. Such fragrances also support rapid development of the gandha tanm³tr³ during the initial stages of the pr³ñ³yamas. If the s³dhaka meditates on the fragrance along with the exercise of deep breathing then after a little practice with determination he would be able to smell the same pleasant aroma even when he comes out and goes away from the room of up³san³. Eventually, he would begin to smell it during his regular s³dhan³ even without having any external means or arrangement of creating such incense. This is an indication of the awakening of the latent potential of the gandha tanm³tr³. Per- forming a higher level pr³ñ³yama like soaha® at this stage boosts this development and gradually gives rise to a supernatural power of extrasensory smell.

The importance of gandha tanm³tr³ is well experienced in nature. Many animals and insects possess refined power of smelling. This potential is indeed an essential mode of communication, search for food, sensing an enemy’s presence and transmitting or receiving the signals for mating (to or from the opposite sex)...., etc in many birds, animals and insects. Many creatures also use this sense to know the weather conditions in advance. The trained dogs use this faculty to trace the criminals or the lost things or persons. In human beings, this

faculty normally stands much below in the order of importance as compared to the faculties of thinking, vision, speech and hearing. Once the hidden power of smelling is activated, this dominates over all other normal faculties and it can be focused by the s³dhaka for sensing the supernatural signals and experiencing the unknown, which exists far beyond the grasp of human intelligence.... The evoked tanm³tr³ of gandha enables the s³dhaka to feel the presence of the divine powers and receive their messages. Success of the soaha® s³dhan³ also bestows such extrasensory potentials of the gandha tanm³tr³ on the s³dhaka.

As the soaha® s³dhan³ also deals with the swaras (n³da) produced in breathing; so, it can give the benefits of a swara s³dhan³ too. The states of the human body and mind are governed by the extent of the positive and negative biochemical currents, which flow through the iÃ³ and pingal³ n³Ãºs with the s¿rya and candra swaras. By harmonizing the breathing patterns in a pr³ñ³y³ma, one can control his s¿rya and candra swaras and hence the functioning of the body and the mind.

The higher level pr³ñ³y³mas like the soaha® s³dhan³ induce the power of mah³pr³ña in this activity and thus help the s³dhaka know the latent condition of his inner self. This in turn help him decide– ‘what should be done and when’ in order to get the best results. The otherwise unknown or latent information also becomes accessible by such a yoga s³dhan³ of the swaras of pr³ña.

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Emotional Elevation by Soaha® Japa

No up³san³ could be complete without incorporating japa, dhy³na (meditation) and bh³van³ – emotional sincerity and linkage with the divine goal of up³san³. Literally speaking, up³san³ means – sitting near by. Sitting near an idol or picture or any other symbol of God, worshiping it with the help of flowers, sacred water, candan, akïata etc and uttering some prayers and mantras in front of it might be useful for conditioning the mind for an up³san³. But, this alone does not serve the real purpose. Faith in the divine disciplines, thorough pondering over the latter and adopting them in all aspects of life…, and development of the personality so as to nurture the virtues that uplift it towards the ideals of morality, near the level of an angelic being – are essential for performing an up³san³.

Faith in God becomes meaningful only when thy disciplines and the duties assigned by thou materialize in the devotee’s life. Gradual elevation of the devotee’s behavior, qualities, thoughts, emotions and deeds is an indication of his proximity with his ideal (the deity, whose up³san³ is being attempted by the devotee). This is indeed the crite- rion for judging the sincere performance of his up³san³.

Reading religious or morally inspiring literature, visiting the shrines and tºrthas and recalling their memories – these practices give support in restraining the agility of the mind and focussing it for meditation during an up³san³. Different methods of japa and dhy³na are taught under different religious and spiritual schools. But, the s³dhan³ of soaha® can be regarded as a universal up³san³. Every human being can perform it.

As mentioned earlier, this universal s³dhan³ involves japa (of soaha® through the breaths), dhy³na (meditation on the subtle sounds of ‘so’, ‘a’ and ‘ ha®’) along with emotional depth (to con- template and feel that ‘I am an expression of the Brah®’). This is indeed an up³san³ of the limitless eternal expression of the Brah®. No rituals, no other methodology, need be performed with this s³dhan³. In this s³dhan³, the devotee realizes his closest link with thee by experiencing thy presence in the inner self. There could be

no up³san³ as complete as this experience is. By sincere practice and strength of internal faith and ïraddh³ such a realization becomes easy and it intensifies as the soaha® s³dhan³ progresses.

Worshiping God’s idols with the feelings like that of – “Twameva m³t³ ca pit³ twameva, Twameva bandhu¡ casakh³ twameva... – regarding thou as the mother, father, friend, the most near and dear one...”, is an ideal example of the dvaita bh³va in up³san³. Thy- self and the individual self are regarded as two and the latter devotes him self under the divine shelter of thy grace. The soaha® s³dhan³ is an up³san³ of advaita bh³va. Here, the devotee’s self and the God are regarded as one – both being the integral reflections, manifestations, of the Brah®.

If the swaras of ‘so’ and ‘ha®’ are recognized separately and the existence of the divine powers of the Brah® and the conscious form of the individual self is experienced differently then the pr³ñ³y³ma of soaha® s³dhan³ would correspond to a ‘dvaita up³san³’. More- over, if the presence of air – a jaÃa element of nature, is also felt along with the sounds of breathing then this would be a traite bh³va. A s³dhaka is free to select any ‘bh³va’ suitable to him during the initial practice and gradually reach the advait one – the state of total sacrifice and complete unification in sublimity.

The soul remains a jºv³tm³ only till it is asleep under the illusions of m³y³. The jºv³tm³ recognizes itself only as the body and the mind in ordinary humans. The spiritual charge of up³san³ and s³dhan³ removes the mists of ignorance that shrouded it. The inner self is then purified and enlightened as an eternal reflection of divinity. The emotional power of the s³dhaka used in the advaita bh³va of the soaha® s³dhan³ awakens and elevates the state of the soul to re- vive its original glory and its unity with the Brah® begins to reflect in the s³dhaka’s personality.

Without the emotional depth, motivation and mental concentration, the feelings and meditations associated with the soaha® s³dhan³ would be like ‘mere imaginations’ or ‘mental-amusement and diver- sion’ or ‘day dreaming’, and would not show any sign of progress.

Attracting the mah³pr³ña is not a physical or mental exercise. It can’t be attained without the warmth and the urge of the innermost sentiments. The voice of the inner emotions could be powerful enough to be ‘heard’ by (to reach) the cosmic centers of thy expression only if the s³dhaka’s external and internal personalities are purified, disciplined and indeed devoted towards his ïraddh³ in the divine disciplines. Similar strength of the inner self and the willpower of the s³dhaka are required in the later phase of the soaha® pr³ñ³y³ma. The s³dhaka has to firmly uproot his viles, weaknesses and ego that are deeply rooted in his instincts as a jºva.

If one sincerely performs the contemplation phase of the s³dhan³ of soaha®, the corresponding thoughts and emotions would be gradually assimilated in his memory and subconscious mind. His integrity of character and duty-bound righteous activities will support rapid conditioning to accelerate the spiritual effects. Such a person would live the life of a true karma yogº. His actions will be inspired and controlled by the divine will. In worldly terms, he may be a farmer, a gardener, a laborer, a businessman, a doctor, a scientist etc, may have a lower, medium, high or no status in the socio-ecomomic system and live an utterly ordinary life. In either case, his spiritual refinement would excel progressively. All his deeds would be selfless and duty- bound and hence estimable like those of the great personalities, saints and sages.

King Janaka used to live a duty-bound life of an emperor and was seen busy in related worldly affairs. But, because of his selfless, enlightened attitude, fair and discerning intellect and piety of emotions, he was considered a karma yogº. His knowledge was honored as equivalent to that of a scholar of the brah® vidy³.

If the soaha® s³dhan³ is being performed adeptly, its effects on enlightening the s³dhaka’s emotions would be reflected in different facets of his life in terms of his righteous thinking, broad outlook and cooperating behavior etc. Because of its direct connection with the emotional center and the inner self, the soaha® s³dhan³ becomes a principal s³dhan³ for peerless spiritual evolution.

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The Soaha® S³dhan³ of Saint Kabira

The history of the Bhakti Age of the Indian literature highlights two major streams of development of devotional poesy and literature: (i) nirguña (nir³k³ra) – in which the God is realized as absolute, form- less and omnipresent; and (ii) saguña (s³k³ra ) – where the devotion is focussed at a specific form (idol) of a manifestation of God. Chronologically, the period of nirguña is supposed to be earlier.

This was around 1500 A.D., when the saintly poet Kabira had propogated religious reforms under the nirguña philosophy of bhakti (devotion). About one century later, the saintly poets like S¿rd³sa, Tulsid³sa, Mºr³ etc had inspired the flow of saguña bhakti in the form of vaiÌñava bhakti (devotion of God Vishnu). This had so firmly established the devotion of God Ram and Krishna in the hearts of the people that even today a vast majority of the people of Indian origin is influenced by it. The saguña bhakti of Ram or Krishna is an integral part of these people’s religious life.

The propagation of the nirguña philosophy has the N³tha School of asceticity in the background. Parallel to its line of devotion is the advaita principle of Shankaracharya as taught by Swami Ramananda and, in slightly different form – having a characteristic affection of saguña bhakti, by some Sufi philosophers. Saint Kabira’s preaching are mostly inspired by the advaita theory of Acharya Ramanand. The importance he gave to yoga and divine love may be attributed to the N³tha and the Sufi schools respectively. The symbolic representation in his poetry is different from those of the saguña bhakti. In this context his creations appear to be similar to those used by the Sufi Saints.

According to the advaita principle, Brah® is the only truth – the absolute existence. It is because of ignorance and illusions that the visible world appears to be a truth. This lack of knowledge is described as the influence of m³y³ in the above theory. It is because of m³y³ that the jºva feels the bliss and the pains of life and death. Whatever distinction one feels between the soul and the Omnipres- ent Brah® is only a mist of m³y³. The knowledge of the soul – self-

realization is a must to eradicate the influence of m³y³. The absolute realization of the fact that the soul and the Brah® are one (advaita) – liberates the jºva from the bonds of m³y³.

Only the knowledge of the self – as a manifestation of the Brah® leads to the perfect realization of the self. Attainment of this is essential for reaching the absolute state of soaha®. Saint Kabira has given specific importance to this aspect of soaha® with a devotional touch. He has described the realization of this state through yoga and mysticism. For instance, review his following verse –

Aradha Uradadha Mukhi L³go K³su | Suna ManÃala M³hi Kari Parag³su || Uh³n S¿raja N³hin Canda | Âdi Nira®janu Kare Ananda || So Brahm³ñÃi PiñÃ i So J³nu | M³nasarovari Kari Isan³nu || Soaha® So J³ Kau Hai J³pa | Dh³kala Lipata Na Hoº Puna Ar¿ P³pa || Avarana Varana Dh³ma Nahin Ch³ma | Avarana P³ia Gur¿ K³ S³ya || Ù³rº Ne Ùarai Âvai Na J³º | Suna Sahaja Mahi Rahio Sam³º || Mana Madhe Jaun Je Koi | Jo Bolai So Âpai Hoi || Joti Mantra Mani Asathir¿ Karai | Kahi Kabºra So Pr³ñº Tarai ||

Meaning: In that absolute void (ï¿nya) horizon, which is surrounded only by ³k³ïa, thou (the Brah®) brilliance is kindled eternally. There is no sun or moon (or any source of light) but that source of absolute bliss is illuminated in its own glow. That ï¿nya is the entire cosmos and that alone is a piñÃa. You should take a dip in that M³nasarovara (holy pond in the Himalayas) and perform the japa of soaha®. The japa of soaha® is beyond the limits of sins or sacred virtues. The ï¿nya of its expansion contains no colors nor blanks; neither sunlight nor shadow (or ‘no sunlight’)..…

It cannot be traversed without the grace of a noble Gur¿. There, it (the power of awakened mind) cannot evade; it (the mind) cannot even move anywhere; it just remains absorbed in the ï¿nya. The words of the one who knows this ï¿nya existing in the inner self, would, even if uttered casually, become the expressions of his inner voice. One who focuses his mind in deciphering the latent knowledge of this eternal sublime glow (of ï¿nya) could, according to poet Kabira, be blessed by absolute liberation from the worldly bounds.

In the above paragraph saint Kabira has defined ‘soaha®’ as –“ The feeling of ‘soaha®’ is supposed to be realized when nothing else remains (in the domain of cognition) except the Brah®; even self- identity echoes as ‘I am (the jºva is) the Brah®’…. Then the jºva unites with his cosmic eternal source, the Brah®”.

In his descriptions of the soaha® japa Kabira has simplified the philosophical abstractions so that even common people could understand the principles of this s³ dhan³ and attempt adopting them in practice. Instead of using the basis of advaita philosophy he has explained the unity between the jºva and the Brah® in the light of mysticism as – the reflection of the cosmic soul in the individual soul. Here, the linkage between the Brah® and the jºva is described as oneness instead of the unification (of the advaita principle) by total non-existence of the latter. This approach of mysticism expresses the sense of eternal affection contained in the meaning of ‘soaha®’. The advaita theory does not imply the absolute rejoice contained in the reunion of the soul with its own eternal form. In mysticism, the soul is said to be totally immersed in the eternal bliss of this commingling after the realization of ‘soaha®’.

A total sacrifice – like that of a raindrop in an ocean, of the soul is implied in the advaita theory. Whereas the mysticism of Kabira allows the soul to also enjoy the feeling that – “I am (the soul is) meeting my eternal origin”. In these rhetoric representations, the soul is described as conveying the cosmic soul that – “wherever I see your glow I find you and whenever I see this glow I also start glowing...”.

Here, the soul and the Brah® despite being identified as one are also expressed as two; the absolute enjoyment of the soul in uniting with the Brah® cannot be explained otherwise.

If the soul looses its existence (as implied in the advaita philosophy) then ‘who’ would have the beatitude after meeting with the Brah® – the source of ultimate bliss? This doubt (of a common mind) does not have any place, if the soaha® s³dhan³ is described in the style of mystical representations. Here ‘soaha®’ is realized as the absolute ecstatic state (of the soul) of ultimate bliss and divine peace.....

The above kind of sense of absolute love (the linkage between the individual self and the divine self) may be inculcated by the nirguña as well as saguña up³san³. The realization and expression of such a feeling of love becomes very easy if the devotee and the God ‘exist’ in some form which can be visualized by the conscious mind. It is indeed easier in the saguña devotion because here the object of reverence is usually viewed in an ideal human like incarnation.

The songs sung in the devotion of Gods Ram and Krishna can carry the (inner self of) devotee to a higher level of beatitude, which could be compared to that described in mysticism as the commingling of the soul with its eternal origin. For instance, consider the following verse of the saintly poet Tulasidasa —

Prabhu Guna Suni Mana Haripihai, Nºra Nayanana Ãharihai | Tulasid³ sa Bhayo R³ ma Ko, Viïw³sa Prem Sakhi Ânanda, || Umagi Ura Bhari Hai |

Or, read the stanza of a song written by Meerabai –

Jinake Piy³ Pradeïa Basata Hain, Likhi Likhi Bheje P³tº | Mere Piy³ Mo M³nhin Basata Hain, G¿nja Kar¿n Dina R³tº ||

The above devotional songs also generate the same feelings in the hearts of the devotees as those described in mysticism as the feelings of beatified bliss – ³nanada.

There is no place for thy description in the nirguña philosophy, as no form or manifestation of the Brah® is defined here. Then, what could be the basis of the divine love of the soul? In order to reflect this eternal affection in his verses of nirguña devotion, Kabira has used some mystical linkages and intimate analogies. He has described the reverence and intimacy of the jºva with the Brah® as that of a disciple with his Guru, king (master), parents, friends, spouse... etc, as can be seen in the following stanzas of his poesy —

Govinda (God) in a Guru:

Gur¿ Govinda To Eka Hai, D¿j³ Yahu Âk³ra | Âp³ MeÚi Jivata Marai, To Pavai Karat³ra ||

Hari (God) in a mother:

Hari Jananº Main B³lika Tor³, Kahena Auguna Bakasahu Mor³ |

Hari (God) in a husband:

Hari Bhor³ Pº va, Bh³º Hari Mor³ Pºva | Hari Binu Rahi Na Sakai Mer³ Jºva ||

God in a revered master:

Kabarº Prem Na C³khiy³, Cakhi N³ Lºy³ S³va | S¿ne Ghara K³ Pahuñ³, Jy¿n Ây³ Ty¿n J³va ||

Kabira had realized the Brah® in the form of boundless universal love. This is how he could reach the highest level of mysticism in his simple, easy to grasp poems of nirguña bhakti and could also represent in them the deep aspects of the ultimate state of soaha®.

***

The Bindu Yoga

Bindu Yoga is an important and simple s³dhan³ like the Ha®sa Yoga and it also serves as a supplement to the latter and to many other spiritual practices because it deals with meditation upon the sacred glow of the supreme consciousness existing in the soul. In this yoga, the s³dhaka first concentrates on the visible light through tr³taka and by deepening his meditation gradually experiences the illumination of the inner body to visualize the manifestation of divine spark in it.

In the initial stages of this yoga the practice of tr³taka is repeated. After sufficient progress in tr³taka the meditation on the spot of light becomes possible even without the help of any external source of light such as a candle or a lamp.

The bindu yoga is a high level s³dhan³ which falls next to the soaha® s³dhan³ in terms of the simplicity of practising in daily life. Likewise the soaha® s³dhan³, everybody can perform it without any risk or difficulties of strict disciplines.

In the daily practice of the bindu yoga, the s³dhaka sits in a dhy³na mudr³ (posture of meditation) in a calm state of the body and the mind with erect spinal cord and closed eyes. His legs are cross folded so as to make a posture of sukh³sana or padm³sana and both the hands are kept on the lap with the right palm above the left (Lord Buddha is often depicted in this posture in his idols and pictures). The s³dhaka then concentrates to ‘perceive’ a bright spot in the central portion of the forehead right above the gap between the eyebrows. Deeper core behind this center is defined to be the location of the ³jó³ cakra. The s³dhaka should initially practise the tr³taka in order to perform this meditation properly.

In the practice of a tr³taka, the s³dhaka keeps a lamp (of oil or ghee) or a candle in front of the eyes – at a distance of about 3 to 4ft and keeps the eyes half-open. The position of the lamp is set up to the height of the s³dhaka’s chest when he is sitting in the posture as described above, so that he could look at the tip of the flame without

bending his head. The s³dhaka’s eyes gaze steadily at the bright spot without blinking for few seconds. He then closes the eyes to visualize the image of this glow at the position of the ³jó³ cakra.

After few seconds, he again opens the eyes slightly and looks at the flame. The above process is repeated successively at increased stratched of times – ranging from two to twenty minutes per day. Initially the light spot appears to be blurred and unstable once the eyes are closed. But, as the s³dhaka’s concentration improves, it becomes as bright and stable as the flame (or the object of light) kept in front of the s³dhaka.

The morning times are usually recommended for performing a tr³taka because the mind and the body are both fresh during this period. The atmosphere is relatively cool during these hours of the day and thus prevents the possibility of ‘heating up’ of the head due to deep engrossment and direct and continuous vision of light.

Once the practice of tr³taka is perfected, the s³dhaka begins to see a bright spot inside the center of his forehead without the help of a lamp or any other source of light.... Upon reaching this state, the s³dhaka should concentrate on this bright spot seen in the ³jó³ cakra and feel that its glow is gradually expanding and illuminating the surrounding portion of the brain.

In an electric lamp, the central filament radiates first and its glow spreads in the surrounding gas and illuminates the entire globe of the bulb and the outside too. Vision (by closed eyes) of a similar spark and expansion of this ‘mental radiance’ is striven in this second phase (after tr³taka) of the bindu yoga. The duration of this phase should be kept about 5 to 10 minutes initially which may be extended gradually along with the consecutive (third) phase to about 30 minutes.

In the third and the final phase of the daily practice of bindu yoga the s³dhaka meditates on the feeling that the brain is fully illuminated and that the divine luminescence is slowly pervading the entire body. No corner, no portion, inside the body is left unillumined.

The gentle effulgence of the bright spot focused in the domain of the ³jó³ cakra intensifies with the s³dhaka’s mental engrossment and willpower. The duration of its consistent appearance and the domain of its light (aura) also increase correspondingly. The ³jó³ cakra is described in the yoga ï³stras as the sixth sense, the third eye or the divine eye. A third eye is usually depicted at this spot on the forehead in the pictures of the human like manifestations of God Ïa®kara (Ïiva) and Goddess Durg³. According to a story in the pur³ñas, Lord Ïiva had generated divine spark with immense effulgence by opening his third eye and had thereby ‘charred’ the prankish, erotic power of K³madeva into ashes.

In anatomical terms the ³jó³ cakra encompasses the pituitary and pineal glands. It has a subtle structure similar to that of an eye. This cakra is an eye of the subtle body. By awakening of this latent center of subtle perceptions one can visualize the otherwise invisible or hidden entities, the scenarios of the past events and those of the future happenings anywhere in the space...

With the help of the X-rays we can photograph the internal parts of the gross body and also ‘see’ the belongings inside a closed metal box.... etc. The signals emitted from (or received by) the ‘subtle eye’ are much more powerful. If this ‘eye’ is opened (or enlightened by thy luminescence) then one can use it for television without the help of any external or materialistic means. Sanjay is described in the Mah³bh³rata to have been endowed with this power of supernatural vision. This ‘third eye’ shows the world that can never be seen by the ordinary eyes (of the gross body).

Apart from having the potential of supernatural vision, the awakened ³jó³ cakra also has the latent capacity to transmit the glow of its aura as a powerful spark. This radiant force can burn (diminish) all the illusions and evil assimilation that prevent the refinement of the subtle body (thoughts and sentiments) of the s³dhaka. Thus, by successful practices of bindu yoga all the kusa®sk³ras and weaknesses can be destroyed completely with the help of the immense power of the spiritual effulgence emanated from the ³jó³ cakra.

Philosophically speaking, the awakening of the ‘third eye’ means arousing of the viveka – pure and discerning intellect and prudent foresightedness, which exists in every human brain but in a dormant state and largely remains latent and unrealized by most of the people. The activation of the hidden wisdom eliminates all ignorance and thus helps restrain and remove the blemishes of avarice, selfishness, possessive attachment, ego, jealousy and the ago- nies of the unlimited desires and mental complexities caused by them.

The pur³ñas mention that when the world became disorderly and the misdeeds of evil mentality severely disturbed the harmony of nature then God Ïiva performed his T³ñÃawa... When he was engrossed in this ‘temblor’ dance, he opened his third eye. The opening of this eye generated the devastating spark of the grand disaster. The complete destruction of the world was then followed by the creation of a new, orderly world of divine disciplines.

In personal and social life too it sometimes becomes essential to de- stroy (discard or cleanse) the irrelevant, unmindful and untoward tra- ditions or systems. Such a revolution turns out to be successful and leads to the betterment of life if it is guided by the foresighted prudence (the power of the subtle eye). The above story of the Pur³ñas implies the essence of this fact in a rhetoric style. The present ailing state of humanity can be cured by transforming the mentality and attitude of the people upside down and by destroying the root causes – of unethical thinking – viz, the passions of selfishness, avarice, lust and ego. This great revolution (vic³ra kr³nti) could be originated and driven up to ultimate success only by the trenchant power of righteous viveka.

In the soaha® s³dhan³, the meditation and contemplation phase consist of a determined feeling that each component of the body is being filled and energized by the pr³ña. Similarly, in a bindu yoga, the last phase of meditation corresponds to visualizing the glow of the divine flame (jyoti) successively in the brain, heart, lungs and intes- tines etc, followed by the feeling that this brilliance has enlightened every constituent of the body from within. Every cell, every tendril is seen as sparkling with a reflection of this unique glow.

The Indian science of spirituality affirms four layers of the mind – mana (conscious mind), buddhi (intellect), citta (subconscious and unconscious mind) and aha®k³ra (the sense of ‘being’ in the individual self). In the final contemplation phase of the bindu yoga, all these four components of the inner self are meditated upon as – fully absorbed in an ocean of thy light.

This feeling of illuminating the entire body and the inner self by the glow of the jyoti inspired in the ³jó³ cakra results in an effect similar to that of the sunrise. The glow of the rising sun breaks the darkness of the night and spreads brightness in all directions; soon the world leaves the drowsiness, rouses up and begins to work with a fresh charge of energy and enthusiasm in the bright morning. The s³dhan³ of bindu yoga enlightens and purifies the gross, subtle and the causal bodies of the s³dhaka and results in activating each instinct, each impulse of the self by the unique spark of the divine energy.

The word ‘light’ used in the science of spirituality corresponds not only to the glow and brightness of pr³ña but, it also implies an aura of knowledge and intellect and the energy of the enthusiasm of creativity..... In the terminology of the physical science, the effect of light naturally generates illumination and heat. In spiritual sense, the term t³pa (heat) means asceticity and creative use of pr³ña and the term prak³ïa (illumination) deals with in-depth knowledge, sound reason- ing, prudence and foresighted intellect.

The use of ‘bright spot’ as an object of concentration in bindu yoga is indeed related with the aforesaid spiritual impact. As stated earlier, the physical light produced by fire of electricity is used only in the elementary training phase of tr³taka. The use of an oil (or ghee) lamp or a candle is most common in this practice. If one wants to use an electric bulb in place of a lamp then a low power bulb emitting dim light would be recommended to avoid strain on the eyes. A blue colored bulb should be arranged in this case, as its light would have a calm and cooling effect on the s³dhaka’s mind.

Concentration on the reddish yellow glow of the rising sun is excellent for tr³taka. Full moon may also be tried as an object for meditation in this early phase of the bindu yoga. Regular practice with

sincerity enables the s³dhaka to perform tr³taka without the help of any external source of light. The glow of the bright spot (jyoti) of light begins to appear on its own in the ³jn³ cakra after practising the tr³taka for substantial amount of time with firm determination, devotion and mental engrossment. Initially this jyoti appears to be oscillating and shows different shades of light but gradually it becomes stable and glows with a unique color (usually silver white or like the glow of the interior of the rising sun) as this phase progresses steadily.

During the contemplation phase of the bindu yoga, the s³dhaka has to control the flow of his thoughts and sentiments in a single direction, namely, that the divine glow is pervading from the ³jó³ cakra and eliminating the darkness of ignorance, infirmities, illusions, fears and vices. Some people often doubt that this type of contemplation may disturb the concentration that ought to be maintained during a meditation-based s³dhan³ like the bindu yoga. These people should note that total thoughtlessness is required only in the practice of sam³dhi or the laya yoga. In other spiritual s³dhan³s it is sufficient to control the thoughts within the domain of the focus and purpose of the s³dhan³.

The holy river Ganges originates from the Himalayas and ultimately reaches its goal in the Ganga Sagara because, despite several turns, hurdles, drastic variations in its currents and disturbances due to the merging of other rivers etc, its flow does not loose its original direction. This example illustrates that it is not always the ‘sharply focussed concentration’, rather, the consistency of the direction of the flow of thoughts which is important in an effective meditation.

The amazing performances of the artists in a circus becomes possible only by their dedicated practices with deep mental concentration. These experts have significant willpower but they are not yogis. On the contrary, the saints like Meera, Chaitanya, Suradasa, Kabira, Ramakrishna Paramahansa etc, who used to be in an emotionally charged state of devotion and used to sing and even dance in bhakti, were equivalent to the yogis, although, they had not practiced any specific yog³sana or steady meditation... This is because the flow of the emotions of these saints and every activity of their life was naturally dedicated to the devotion of the Omnipresent God.

In the s³dhan³s like the pr³ña yoga, ha®sa yoga (soaha®) and bindu yoga, although the initial phase involves meditation, the more important and effective component is – contemplation and realization of the goal of the s³dhan³. The prescribed domain for the flow of thoughts and emotions is quite wide here. The s³dhaka has to think and feel within this domain instead of focusing upon a single point. This flow churns the ocean of consciousness in the inner self and purifies its hidden core.

The saguña up³san³ is performed with emotional linkage with God. It involves worshiping thou manifestations, chanting of the prayers and devotional songs. There is no need of specific mental engrossment or meditation in such modes of up³san³s. In fact, it is the s³dhaka’s ïraddh³ and the depth of his devotional love that takes him to those high realms of spiritual attainments, which other yogis might reach via the successful practice of deep trance (sam³dhi).

While pondering through the heart during the (last phases of) s³dhan³s like soaha® and bindu yoga, the s³dhakas often attain a state of yoga nidr³. Although physically it appears like a sleeping or an unconscious state, it is indeed a state of trance. It should be noted that the spiritual s³dhan³s, if performed in a disciplined manner and with purity of heart (sentiments), mind (thoughts) and body (deeds), would never cause the extreme effects of excitations or dullness (or sleep). The yoga nidr³ is a state of immersion of the individual consciousness in the supreme, eternal consciousness. Even if it is experienced for a few seconds, it brings enormous grace of that Almighty and excels the s³dhaka towards the goal of divinity.

The soaha® s³dhan³ and the bindu yoga are simple, riskless and easy to perform. The s³dhaka’s willpower, emotional strength and piety of character ensure that – if these s³dhan³s are performed according to the guidelines laid above, the s³dhaka would receive immense bliss during the final phases of contemplation and realization and gradually reach the ultimate state of evoking the divinity indwelling in himself. ***

Glossary of Words used from the Shastrik Literature1

Âk³ïa: The ³k³ïa tatva is the most evolved and subliminal of the five basic elements (panca tatvas) that makes possible the sentient existence and experience of Nature.

Ârañyaks: Places in forests where the iÌis used to run their schools in order to offer adept training in the laboratory of life.

Cetan: The sentient manifestation of Nature and consciousness.

Granthis: Three latent knots along the brah® n³Ãº are named the Brahm Granthi, Vishnu Granthi and Rudra Granth.

Ha®sa: A swan also is called ha®sa in Sanskrit; this simile is used here in a rhetoric style. .

JaÃa: The material or physical manifestation of Nature.

Jºva: Manifestation of the soul as a living being is called a jºva.

KuñÃalinº: (Also known as the serpentine power or cosmic electricity of pr³ña) symbolizes the subliminal core of absolute vital force.

Mah³pr³ña: The omnipresent, cosmic force of pr³ña.

Mokïa: Absolute salvation of the jºva from worldly attachments and the cycles of birth and death is called mokïa.

N³da: The rhythmic flow of musical sound. Âhata N³da referes to the n³da generated by vibrations in some medium. Ân³hata N³da is the self-existent, subliminal n³da of Ïabda.

______1The English letters and special symbols used here for the Sanskrit Script are in accordance with the international transliteration standards. NaÃºs: The Brah® N³Ãº (cosmic nerve) or suÌumn³ naÃº is an extra-

sensory canal in the inner most core of the endocrine (or spinal) column. The iÃ³ n³Ãº is supposed to be an extrasensory canal on the left of the suÌumn³ n³dº in the lunar nerve hidden inside the endocrine (spinal) column. The pingal³ n³Ãº is supposed to be an extrasensory canal on the right of the suÌumn³ n³dº in the solar nerve hidden in the endocrine (spinal) column. These are functionally connected with the pituitary and pineal glands.

Panca tatvas: The five basic elemets of manifestation of Nature and Life. Namely, pathvº (solid matter on or inside the earth), jala (water and fluids), v³y¿ (air), Agni (fire or other sources of energy),and ³k³sha (the subliminal expansion of ether).

Prakati: Nature.

Pr³ña: Vital spiritual energy. PiñÃa: Any particle or body existing in the universe is called a piñÃa.

Puñya: Consequence of altruist service and equivalent actions of humane dignity is called puñya – the source of happiness, peace, divine grace and liberation.

Pur¿Ìa: The eternal creator of existence is referred as Pur¿Ìa in the Shastrik Literature.

Recaka, Purak, Kumbhakas: The phase of breathing-in during a pr³ñ³y³ma is called a p¿raka and that of breathing out is called a recaka; the intermediate phases of holding the breath in and out are called the anta¡ kumbhaka and b³hya kumbhaka respectively.

Sa®kalpa: Determination with strong will power and intrinsic urge.

Samsk³ras: Intrinsic and inherent tendencies and habits. Kusamsk³ra means an evil samsk³ra and Susamsk³ra means a virutuous one.

Sandhy³-vandan: The daily up³san³ and japa of the G³yatrº Man- tra performed in the morning – around the time of dawn, and in the evening – around sunset time, is referred as sandhy³-vandan.

S³dhan³: Spiritual endeavor of self-refinement and inner elevation.

S³dhaka: Who sincerely performs a s³dhan³.

Siddhis-Riddhis: Supernatural powers and supramental talents and virtues.

S¿rya and Candra Swara: When the breath flows naturally through the right nostril then the s¿ryaswara (in the solar nerve) is said to be ‘on’. When it flows through the left nostril then the candra swara (in the lunar nerve) is active.

Ïabda: The eternal element of cosmic sound.

Ïraddh³ refers to one’s intrinsic faith in divine values and associated inner emotional force.

Tºrthas: A Pilgrimage Destination.

Traite bh³va: Experiencing the existence of three – the divine consciousness, the self-consciousness and the jaÃa elements of Nature is termed as traite bh³va.

Up³san³: Devout worship or devotional practice to enable the devotee recall and experience thy-presence within and around him.

Viïw³sa: Firm belief, serene confidence.

______This book is compiled (from “Pandit Shriram Sharma Acharya Vangmaya” Vol 19) and translated by Dr. Rajani Joshi.

EVOLUTION OF A DIVINE MISSION: Chronological Compendium The divine soul of Pt. Shriram Sharma Acharya descended on Sep- tember 20, 1911 as the son of Pt. Roopkishor Sharma and Mata Dankunvari Devi in Anvalkheda (Dist. Agra). That his saintly heart breathed for the welfare of all living beings was clearly expressed, since his childhood, by his altruist service of the poor, weaker and down trodden ones around him. Mahamana Madan Mohan Malviya bestowed the initiation of G³yatrº Mantra on him when he was 9 years old. January 18, 1926, on the auspicious day of Vasant Panchami, the sacred flame of the dºpaka (lamp) flashed the subtle body of his Guru – a great yogi of the rishi age – during his G³yatrº S³dhan³. This had sparked the unfolding of the divine origin and purpose of his life and enlightened it with the grace and guidance of his Guru. [This akhand dºpaka is kindled since then and is enshrined at Shantikunj, Hardwar.] The next 24 years of his life were devoted to ascetic endeavors of 24 Mah³puraïcarañas –– each of 24 lacs G³yatrº Mantra Japa (the highest kind of spiritual s³dhan³s of G³yatrº). He had also sincerely participated in the freedom movement of India1 under the noble guidance of Mahatma Gandhi during this period while continuing with his altruist services to the society and attending to the familial duties too. The unique experiment of Vic³ra Kr³ntº –– gradual refinement of thoughts, righteous transformation of attitude and sublime transmutation of human psychology up to the high realms of spirituality –– was initiated by Acharya Sharma from the day he wrote the first issue of Akhand Jyoti in 1937. The subscriptions of this magazine (in Hindi and translations in English and tens of regional languages) have expanded exponentially since then…. His wife, Smt. Bhagavati Devi Sharma was also born in 1926 – the year, when the afflatus of his Guru was realized and the year, which is described by Sri Aurobindo as that of the renaissance of divine force on this earth. Ever since their marriage in 1943, this rishi couple dedicatedly pursued the noble mission for arousal of human glory and revival of divine culture. Pt. Sriram Sharma had established the Gayatri Tapobhumi at Vrindavan Road, Mathura and performed the purñ³huti of his

mah³puraïcarañas there in 1953. He had organized a grand G³yatrº Yagya in 1958. This G³yatrº Yagya was a unique experiment towards renascence of spirituality in human life. This also initiated propagation of the knowledge of G³yatrº Mantra and Yagya in scientific light and laid the foundation of Yug Nirman Yojna –– architecturing of a bright era of moral, cultural, intellectual and spiritual evolution. In another couple of years he had translated the entire Vedika Litera- ture in Hindi and presented the first ever, comprehensive volume on the science and philosophy of G³yatrº Mantra and G³yatrº S³dhan³s. Savants like Dr. S. Radhakrishanan and Acharya Vinoba Bhave had honored his contributions as historical and recognized him as VedaniÌÚha. The saintly lives of Acharya Sharma and his wife, the spiritual charge of their personalities and the inner power of their sacred love for all beings, had attracted all the readers of Akhand Jyoti, and all those, who had attended this yagya, to work for the noble cause of his great mission. This is how the “larger family” kind of organization –– called “Gayatri Pariwar”, came into existence. This has now expanded across the globe beyond the barriers of religion, creed, caste, sex, socioeco- nomic status or educational background. Acharya Sharma –– the rishi of this age, had projected the Yug Nirman Yojna in 1962 as determined plans of his divine mission of ushering into a bright era. The period of 1971-1990 has witnessed remarkable accomplishments of his life on multiple facets. He had climbed the arduous and mystic heights of the Himalayas several times and stayed there for specific s³dhn³s as per the guidance of his Guru. He pio- neered the resurrection of the rishi culture by simultaneous renaissance and expansion of the reformative and constructive endeavors of all the rishis of the vedik age. He instituted the mission’s fraternity at Shantikunj, Hardwar as an academy for moral and spiritual awakening and training and its re- search wing Brahm Varchas as a center for creative integration of the modern science with spirituality, in 1971 and 1979 respectively. Regular short-term and long-term interactive training programs for – – personality development, spiritual refinement through G³yatrº S³dhan³ and perfection in the art of living, commenced at Shantikunj in the early eighties. The 2400 Shaktipithas spread across the country

also became functional as distributed centers for social reforms and training of Pragya Yoga under the banner of the mission with this advancement. Around the same time, Gurudev Shriram Sharma wrote the Pragya Purana as the 19th in the series of the eighteen Puranas of the Vedika Age. This was another remarkable addition to his monumental contri- bution of over 3000 books and volumes on the gamut of topics con- cerning human life. Mass education from religious platform and ef- forts for uplifting the status of women in India gave revolutionary boost to the reformative and constructive programs of the Yug Nirman Yojna in this period. During 1984-1986, he endeavored the unique spiritual experiment of sukïmºkarañ ––subtlization and sublimation of vital force and physical, mental and spiritual powers. He authored a special set of 24 books (Kr³ntidharmº S³hitya) highlighting the future of the world and conveying the message of time to prepare us for the realities stored in the distant depths of the 21st Century….. On the 2nd June, 1990, he left the physical sheath of his being and magnified his sublime powers up to the higher realms of divinity in order to enlighten the subtle world of people’s thoughts and sentiments…… There after, Mata Bhagavati Devi had guided the series of Ashwamedha Yagyas, which accelerated the global expansion of the mission with great impact, in the critical juncture of the decade of change of a millennium and change of an era. She too joined Acharya Sharma in the subliminal domains of divinity after leaving the physical body on the 19th September 1994. The light of righteous knowledge and human glory kindled by them continues to illuminate the excelling path of their great mission and promises the descent of “The Age of Truth” in the years to come….. <>

______1 A postal stamp was released by the Govt. of India in 1992 to honor his great services to the nation.

1. Revival of Satyug 4.00 2. Dipa Yagya 4.00 3. Influx of Ganga 4.00 4. A Manual of Hindu Marriage 11.00 5. The Astonishing Power of Biophysical Energy of the Human Body 4.00 6. Spectrum of Knowledge 52.00 7. Gaytri Sadhana – The truth & Distortions 11.00 8. Refinement of Talent -I 6.00 9. Refinement of Talent -II 8.00 10.Elite should come forward 5.00 11.Human Brain – Apparent Boon of the Omnipotent 20.00 12. Spiritual Science of Sex Elements 8.00 13. The Life beyond Death 6.00 14. The Folly of the Wise 7.50 15. Recitation and Meditation 3.50 16.Problems of Today Solution for Tomorrow 4.50 17. The Only Solution of all our Problems 6.00 18. Spiritual Training of Life Adoration 6.00 19. Dignity of Organizational Skill 6.00 20. Donation of Time 8.00 21. Paranormal Achievements through Self Disipline 18.00 22. Support is needed for Self Evolution 3.50 23. Colleagues in solitude 20.00 24. My Life – Its Legey & Purpose 40.00 25. Gayatri Chalisa 2.00 26. Gayatri The Omnipotent Primordial Power 15.00 27. The Integrated Science of Yagya 5.00 28. What Am I? 5.00 29. Super Science Of Gayatri 45.00 30. The Great Moments Of Change 5.00 6.00

31. Gayatri Sadhna Why & How? 6.00 32. Reviving the VedicCulture of Yagya 6.00 33. Mahapurascharan – Unique Spiritual Experiment on Collective Consciousness 6.00 34. The Glory of Human Life 6.00 35. Miracles of Charismatic Prayer 10.00 36. The Summum Bonum of Human Life 10.00 37. Procedure of Gayatri Yagya 50.00 38. The Melody of Married Life 10.00 39. Sleep Dream & Spiritual,Reflections 64.00 40. Extrasensory Potentials of the Mind 58.00 41. Gayatri A Unique Solutions for All Problems 2.00 42. The Demand of the Time 2.00 43. The Secreat of a Healthy Life 2.00 44. Mental Balance 2.00 45. The Science of Mantra 2.00 46. Why Suicides 2.00 47. Loose not Your Heart 2.00 48. Pause and Think 2.00 49. Awake O' Talented 5.00 50. Listen to Mahakal's Call 5.00 51. Retuals Why & How? 5.00 52. Eternity of Sound and the 15.00 Science of Mantras 45.00 53. The Absolute Law of Karma 6.00 54. Twentifirst Century – The Dawn of the Era of Divine Descent on the Earth 6.00